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the' 


ART  of  DYING  WELL. 

In  Two  BOOKS 
Written  originally  in  LATIN 

By  Cardinal  BeUarmin. 

Now  Tranflated  into  English 

by  John  B  a  l  late  Ledurer  of 
St.  Bartholomews  the  Lefs^  London. 


With  an  A  D  D  I  T  I  O  N  of  Prayers 
Suited  to  the  Subject  of  each  Chapter. 


Publilh'd  for  the  Benefit  of  the  Translatour. 


L    O    N   D  O 

Printed  by  /.  VaUon.  The  Book  may  be  had  at  Mr.  a/jfey 
Sword-Cutler  at;  Charing-Crofsy  Mr.  '^ones  Stationer  hv  St,  Bar- 
tholomevo's  Cloifters,  at'lMr.  Sunderlan£^  Coffec-Houfe  inWar- 
Tvzfh'Zaney  Tilgrims  CofFee-Houfc  in  Hi^bHolbvrn,  near  Li::tk 

■  J^een-Street,  Mrs.  IVbHss  in  ^itbins-JB^  the  Ro^al  Ex- 
change,  172c, 


THE 


PREFACE 

O  F 

The  Translator. 

H  E  Motive  which  induced 
me  toTranflate  this  Author^ 
was  not  any  Regard  1  had 
for  his  Principles;  being 
fully  fatisfy'd,  that  the  Number  of  the 
Articles  of  the  Chriftian  Faith  ought 
neither  to  be  Encreafed^  nor  Dimini/h'd ; 
and  That  'tis  equally  Heretical  in  Ibme 
to  Believe  too  Much^  as  it  is  in  others  to 
Believe  too  Little. 

I  lhall  not  Diftruft  the  Readers  Judg- 
ment fo  far,  as  to  imagine  that  he  will 
Diflike  the  Book  on  the  Account  of  the 
A  2  Authour  y 


[  iv  ] 

Authour'y  and  not  rather  ConfiderJTZjo^ 
he  has  wrote  upon  the  Subjed,  than 
Who  it  v/as  that  wrote  it ;  And  then  I 
perfwade  myielf  That  I  fliall  have  no 
occafion  to  make  any  Apology  for  the 
FubHcation  of  it.  For  a  Wife  and  a 
Qood  Man  will  be  willjng  to  receive 
Inil:rufl:ion  from  whatfoever  Hand  it 
comes, 

The  great  Learning  and  Abilities  of 
Beuarnun^  I  believe  were  never  quef- 
ticn'd.  In  his  Moral  Difcourfes  Par- 
ticularly, he  Wrote  with  a  Primitive 
Simplicity  of  Thought  5  and  great 
Strength  of  Reafon ;  and  he  feems  there 
to  have  performed  Beft^  where  he  was 
Ic^^^  Su^erjiitious. 

Any  Pretence  that  there  have  been 
other  Excellent  Difcourfes  Publifh'd 
on  the  flime  Subject,  I  believe,  can  be 
ro  Reafonable  Objediion  againll  This; 
Bccaufe  the  Contemplation  oj  'Death  may 
be  very  well  managed  by  Different  Au- 
thour? ;  as  the  lame  Profpecl  may  be 
Finely  drawn  by  Diiferent  Hands. 

Where^ 


[  V] 

Where-ever  my  Authour  goes  off  in- 
to the  Romijh  Innovations^  1  have  at- 
tempted to  Give  him  another  Turn. 
The  Stiiihefs  of  the  Scholafiick  way  of 
Writing,  which  fometimes  intermixt 
itfelf  even  in  his  Pradical  Works,  I 
have  endeavoured  to  Soften ;  and  to 
throv^t  into  a  more  Natural,  and  Eaiy 
Style"  1  muft  farther  Own,  that  I  have 
taken  fome  Liberty,  where  it  was  Pro- 
per, to  Enlarge  his  Thoughts. 

In  his  Second  Book,  becaufe  they 
were  fhort,  1  have  lay'd  his  Three 
Chapters  of  TEMPTATIONS  into 
One;  as  I  have  for  the  fame  Reafon^ 
the  Two  following ;  yet  in  this  Free- 
dom, I  have  neither  broke  in  upon  the 
Senfe  of  the  Authour,  nor  inverted  the 
Order  of  the  Book- 

The  Method  Obferv^cl  in  theEnfuing 
Difcourfe,  is  fomewhat  Agreeable  to 
That  of  our  Modern  Sermons.  The  Au- 
thor generally  Introduces  each  Chapter 
with  a  Text  of  Scripture,  Suitable  to 
the  Subjeft  of  it.  The  Doftrincs  Na- 
A  5  turallK 


[vi] 

turally  arifing  from  Thence  are  Ex- 
plained^  and  Enforced  with  found  Judg- 
ment, And  the  whole  is  Apply 'd  to  the 
Confciences  of  Men,  with  all  the  Force 
of  Eloquence  and  Perfwafion. 

Since  I  entred  upon  the  Tranflation, 
To  make  the  Book  more  Ufeful,  I 
Judged  it  Proper  to  Compofe  a  Sett  of 
Devotions,  which  I  have  adapted  to  the 
Argument  of  each  Chapter.  I  have 
Printed  them  Together,  that  the  Rea- 
der might  ufe  them  without  Interrup- 
tion, as  a  Regular  Form  of  Prayer  for 
the  Common  Exigencies  of  Men^  either 
in  a  State  of  Healthy  or  Sicknefs. 

I  Promife  Myfelf  upon  the  whole, 
That  the  Following  Treatife  will  ap- 
pear in  Every  Part  of  it  to  be  of  Gene- 
ral Service ;  as  being  Excellently  well 
fitted  by  its  Authour  to  the  State  and 
Condition  of  Man  in  this  World  ;  and 
is,  as  I  conceive,  One  of  the  moft  Ra- 
tional, and  Inftrudive  Difcourfes  on  the 
Subject  of  Mortality,  now  Extant. 


THE 


THE 


PREFACE 

OF 

The  AUTHOR. 

^juith  ^yi}'fclfj   at  my 
'  Ufual  Seat  of  Recefs^  (IVhere, 
^  bewg  T)ijchargd  from  Tublick 
Affairs  J  I  am  move  at  Leifurc 
to  Retire  into  myfclf)  What  fJooidd  be  the 
Reafon^  why  jo  very^  Few  flmuld  Learn  tJoe 
Art  of  Dying  well,  zvhich  ought  to  he  the 
Conflant  Study  and  Concernment  of  All ;  I 
could  Account  for  fuch  a  TraiBice  no  other 
isoay^  than  from  that  Olfervation  of  the 
Wiie-man,  viz.    That  the  Knowledge  of 
Wifdom  hath  not  been  made  Mani feft, 
and  none  hath  underftood  her  great 
A  4  Experience. 


[  viii  ] 

Experience.  For ^  to  Reafon  fairly ;  ^hcrc^ 
in  can  any  Alan  Betray  his  "want  of  Know^ 
IcdgCj  or  T)ij}tng7AiJh  Himfclf  "with  more 
Irnj)rudence^  than  by  a  willful  Ignorance  of 
that  Art  J  which  Alone  can  Teach  him  whaf 
is  the  Chief  Happinefs  for  which  he  was 
Created^  and  the  M^ms  to  Obtain  it :  And 
at  the  fame  time  to  be  fo  Terverfely  Wife^ 
as  with  greai  Labour ^  and  Incejjant  Af^ 
plication  to  Terfue  the  Knowledge  of  Hu^ 
man  Learnings  or  any  other  Inferiour  Arts^ 
whereby  he  may  Promote  his  Interefl^  and 
Encreafe  his  Eflate  ?  That  the  Art  of  Dy- 
ing well  is  a  Confideration  of  the  Highejl 
Confequencey  and  therefore  Worthy  of  the 
Knowledge  of  a  Wife  and  Good  Man  is 
Evident  from  hence  y  That  ^)eath  T)eter^ 
mines  the  Everlajlir:g  State  of  Man^  by 
fending  him  into  another  World  to  Give  an 
Account  of  all  his  Thoughts^  Words ^  and 
Actions  J  before  Gody  Angels^  and  Men. 
The  'Devil  who  is  call'd  the  Accufer  of  the 
Brethren  will  then  draw  up  the  Indt6lment 
againji  him ;  his  own  Confcience^  which  af- 
ter hjs  Difjolution^  can  neither  be  hardnd  by 

Obflinacy^ 


[  ix  ] 

Ohflinacyy  nor  deceivd  hy  Ignorancejfijall  he 
Trefent  cts  a  Witnefs  ;  and  God^  the  So-- 
vereign  Judge  of  all  Men^  JJoall  fafs  Seur 
tence  u^on  him.  'Hw  a  Matter  oj  Common 
OhfervatioUy  how  Diligent^  and  Jndufln-' 
om  every  Man  is  in  all  Cajes  of  Civil  De- 
bate,  and  what  Interefi  and  Application 
he  makes  to  procure  judgment  in  his  Fa^ 
vour  f^Mnd  at  the  fame  time^  when  the 
Great  Caufe  of  his  own  Everlajting  Hap-- 
pinefi  or  Mtfery  is  to  he  Heard  at  the 
Awful  Tribunal  of  Godj  how  Carelefs^ 
how  Negligent  is  he?  He  too  often  goes  out 
of  the  W ')rldy  wholly  Unc arable  to  give  any 
Account  of  fuch  Things^  which  perhaps^ 
when  he  was  in  a  State  of  Healthy  he  ne^ 
ver  fo  much  as  Thought  of  f^rom  hence 
we  may  Account  for  the  Vmal  Dejlruclion 
of  all  wicked  Men  ;  concerni^ig  whom  St, 
Peter  cries  out  with  much  Fear  and  Amaze^ 
ment  of  Thought ;  Where  ftall  the  Un- 
godly and  Sinner  appear?  This  Confider^ 
ation  indued  me  to  JVrite  This  Difcourfe 
upon  ^eath^  and  to  Exhort  both  my f elf  and 
my  Chriftian  Brethren  to  Look  beyond  the 

Gfave ; 


Grave ;  and^  that  if  there  is  any  Man  who 
hiis  not  LecLrnd  the  Knowledge  of  Dying 
well  J  from  a  more  Able  Handy  to  T  erf  wade 
him  to  Terufe  what  I  have  CoUe^ed  from 
the  Holy  Scriptures^  and  the  moft  Eminent 
Fathers  upn  this  SuhjeB ;  and  what  I 
have  alfo  Enforced  by  Natural  Reafon. 

But  before  I  Proceed  to  Enlarge  ^  fuch 
Rides  as  areTre^aratory  to  aHa^ '[Death y 
J  conceive  it  may  not  be  altogether  Impre^r 
to  ConJIder  fomething  of  the  Nature  of 
^eath  it  [elf  y  as  whether  it  he  Good  or 
Evily  a  Tmijhmentj  or  an  Advantage  to 
us  ?  Mow  if  "Death  be  conftdered  Abfolmte^ 
ly  in  itfelfy  according  to  the  Common  Notion 
of  ity  it  Implies  a  Separation  of  Soul 
and  Body^  it  ought ^  no  Doubt  onty  to  be 
looked  u^on  as  an  Evil ;  becaufe  it  Depives 
a  Man  of  Life^  which  no  One  can  deny  to 
be  Goody  as  being  the  Gift  of  God y  I  would 
addy  on  this  Occaftony  the  Opinion  of  Solo*- 
mon ;  God  made  not  Death,  But  Uia- 
godly  Men  with  their  Words ,  and 
Works  have  brought  it  down  upon 
Themfelves.    St.  Paul  is  entirely  oj  the 


fame  Opinion.  The  Wages  of  Sin  is 
Death.  By  One  Man^  Jays  he^  in  an-' 
other  flace^  Sin  entr'd  into  the  World, 
and  Death  by  Sin.  The  Inference  is  Strong 
md  Conclufive  ;  If  God  made  not  T)eath\  it 
carmot^  fim^ly  confiderd^  he  accounted  Goody 
or  a  Benefit  to  ManHnd ;  for  according  to 
the  Teftjmony  of  Mofes,  God  faw  every 
Thing  tliat  he  had  made,  and  behold  it 
was  Exceeding  good. 

I^oiso  altho'*  'Death^  confiderd  in  its  own^ 
^Jature  is  Really  an  Evil^  and  a  'Vunifh^ 
ment  to  Mankind y  yet  by  a  Religious  ufe  of 
thofe  Means  which  the  IVifdom  of  God  has 
a^pointedy  it  is  frequently  Ofttended  "with  ve* 
ry  Good  ConJequenceSy  and  may^  if  a  Man 
be  not  "wanting  to  himjelfy  prove  to  he  of  the 
Utmofl  Advantage  to  him.  The  Death  of 
a  Righteom  Man  is  the  Beginning  of  his 
Happmefsyand  his  Firfl  Entrame  intoGlory^ 
^Tisjo  Beneficial  to  hiMy  That  God  himfelf 
is  'coeU  Tleas'd  "with  it.  Right  Dear,  in 
the  fight  of  the  Lord,  is  the  Death  of 
his  Saints,  is  "what  T/je  Royal  Prophet 
affures  us  of    The  Churchj^  in  Om  of  her 

Collects, 


Collefts,  flaking  of  the  Saviour  of  MaU" 
hndj  Thus  espreffes  Herfelf ;  That  Chrifl 
ly  his  Death  has  overcome  heathy  and  hy 
his  Refurre^lion  hath  of  end  unto  us  the 
Gate  of  Everlajling  Ltfe.  Mom  That 
heathy  which  T)ejlroyd  Deaths  and  Re-^ 
fiord  Men  to  Everlajling  Life^  mujl  Cer^ 
tainly  be  a  Benefit  to  them^  at  leafl  in  the 
Bleffed  Effe<Hs  of  it.  It  woj^  for  this  Rea^ 
fon  that  St.  Ambrofe  has  Wrote  a  Book 
upon  this  Subjeft,  ^wherein  he  proves  very 
Cleerlyy  That  altho  Death  be  the  Natural 
^umfhment  ofSin,  yet^  if  the  Confiderat  ion 
of  it  be  rightly  Imfrovdj  that  Yis  of  great 
life  and  Advantage  to  Men. 

But  that  the  Reader  may  not  be  Obligd 
to  Believe  this  Truths  barely  ^  becaufe  I  have 
told  him  foyJ  fhall  afjign  fome  Reafons  for 
what  I  have  faid ;  and  Trove^  That  tho^ 
7)eath  be  an  Evil  in  itfelf^  yet  that  by  the 
Grace  of  Gody  and  his  own  Endeavours^  it 
may  be  of  the  Highefi  Confequence  to  him. 
Tor  in  the  Firft  place,  Death  futs  an  End 
to  all  the  Difficulties  he  Labour  d  under ^  and 
to  all  the  jdffli(^ions  which  fat  heavy  upon 


[  xiii  ] 

him  in  the  whole  Courfe  of  this  Life.  The 
very  Trof^eSl  of  7)eath  to  a  Man  under 
Tain^  or  IVant^  or  Terfecution  gives  him 
Comfort  and  Refrejhment.  Job^  who  was 
Sadly  Senftblc  of  the  Truth  of  it^  hcvs  given 
a  very  Melancholy  ^ejcripion  of  the  Alt- 
feries  and  Misfortunes  of  Human  Life. 
Man  that  is  Born  of  a  Woman  hath  but 
a  (hort^SiTxie  to  Live,  and  is  Full  of  Mi- 
fery.  j4nd  the  Wife  Man,  who  had 
made  the  Befi  Obfervations  upn  the  State 
and  Condition  of  Man  w  this  IVorldy  is  of 
Opinion That  ^tis  Better  not  to  Be^  than  to 
le  Miferahle.  Wherefore,  fays  he^  I 
praifed  the  Dead,  that  are  already 
'  Dead,  more  than  the  Living  v^hich  are 
yet  Alive.  Yea  Better  is  he,  than  they 
who  have  not  been,  who  have  not  feen 
the  Evil  work  that  is  done  under  the 
Sun.  It  was  the  Contemplation  of  7)eath 
and  an  Invifible  State  which  Fortify  d  St. 
Paul,  amidfl  all  his  Sufferings^  and  be  knew 
how  to  Bear  the  AffliBions  of  this  Life^ 
Becaufe  he  could  not  long  Survive  them.  If 

ill 


[  XIV  ] 

in  this  Life  only  we  had  hope  in  Chrift, 
we  ftiould  be  of  all  Men  moft  Miferable- 

Tht6  then  is  Undeniably  Evident  both  from 
Reafon  and  Scripture^  That  ^eath  throws 
m  into  a  State  oj  Injinjibilityy  1  mean  with 
Regard  to  all  the  Calamities  and  UneajineJ^ 
fes  of  this  Life.  But  Then^  when  we  cdnfi- 
der  that  it  O^ens  a  N^ew  Scene  of  Life^  a 
Ufe  of  Sincere  andUnmin^^dT)eU^,:t  ^  This 
in  the  Second  place  creates  an  Inepc^rejible 
Complacency  in  the  Soul^  and  is  the  mofl  Tranf 
porting  Confequence  of  our  Leaving  this  Tre^ 
fent  world.  The  Soul  of  Man  is  Enlargd  by 
^eathfrom  all  the  Incumbrances  ofFleJhand 
Satjej  and  Rifes  with  Cheerfullnefs  and  Vi^ 
gourfrom  aDunghill  to  a  Kingdom  y  It  pajfes 
thro  the  ^ark  Chambers  of  the  Grave^  into 
theRegions  of  Eternal  Light.  The  Following 
Revelation  made  to  St.]o\\n{iSi)hen  he  wasBa- 
niJFd  into  the Ifle  ofVditmo%^Confirms  This  ^ 
1  heard  a  voice  from  Heaven^  faying  un- 
to me^Write ;  BlelTed  are  the  Dead  which 
Dye  in  theLord^  ev  n  fo  faith  the  Spirit;^ 
for  thy  reft  from  their  labours^  and  their 
works  follow  them.   Death  is  the  hflru- 

mcnt 


[XV] 

ment  in  the  Hand  of  God^  whereby  He  not 
only  Sets  the  Soul  at  Liberty  from  ^ijjiculty 
arid  Trouble j  whereby  he  Lifts  it  above  the 
Reach  of  Danger  and  Tem^tation^  But  alfo 
Fip^es  it  in  the  OpenVtfion  and  a  near  Enjoy  ^ 
ment  of  Himfelf  The  Souls  of  Good  Men^ 
after  all  their  Conflids  with  their  Spiritual 
Enemies  J  are  Removd  by  Death  to  the 
Heaveijly  Jerufalem,  there  to  Receive  a 
Crown  of  Glory  ^  as  the  Reward  of  that  Bra- 
very and  Refolution^  which  they  Exerted 
Here  in  Fighting  the  Good  Fight  of  Faith. 
JSfay  the  Advantages  of  Dying  are  fo  Great 
that  evn  JViched  Men  do  in  fome  RefpeiH^ 
Jhare  in  the  Benefits  of  it ;  For  as  there  are 
Different  Degrees  ofHa^pnefs  and  Glory  ^as 
alfo  of  Mifery  andTumfiment  in  a  Future 
State jt  will  be  Some  Abatement  of  their  In- 
felicity^ that  Ded  th^uts  a  Sto£  to  their  Tro^ 
grefs  in  Wickednefs,  and  notfermitts  them 
to  arrive  at  Higher  Degrees  of  Dif obedience. 

it  u  the  Confederation  of  thefe  Advantaoes 
among  others^  attending  the  Death  of^the 
Righteous  Manywhich  Enliven  him^even  in 
all  the  Agonies  of  his  Diffolutionywi^h  aTe- 

culiar 


[  xvi  ] 

ctdiar  Alacrity^  This  that  Sweetens  his 
Tains ^ThatDifarms  theTerrours  ofT^eath^ 
imd  makes  it  look  Lovely  and  ^ejtrealle  to 
him.  Jt  was  the  fame  Religious  Ajfurance^ 
the  fameTrof^eiH  of  Heaven  and  Jmmortali^ 
tjj  ^a)hich  Occafiondy  St.  Paul  to  cry  out. 
To  me  to  Dye  is  Gain ;  And  therefore  he 
Ardently  deflrdy  To  be  Diflbly'dj  and  to 
be  with  Chrift.  And  to  Moderatejjur  Sor- 
TOWS  upn  the  Lofs  of  a  ^e^artedRelation^ 
orFriendy  he  advifes  ^/^^Theflalonians^  and 
in  them  all  Chrtjlians^  Not  to  forrow  even 
as  Thofe  which  have  no  hope ;  For  if 
we  believe  that  Jefusdy'd  and  rofe  again, 
even  them  alfo  which  fleep  in  Jefus,  will 
God  bring  with  him. 

17?^  mojl  Matural  Inference^  which  a 
(jlwd  Chrijlian  can  Draw  from  what  I  have 
Saidtij)on  the  SubjedtSy  Chat  dtho"  Death 
not  only  a  Temporal ^  hut  an  Eternal  Death^ 
is  the  Natural  Tunijhmcnt  and  Confequence 
of  Sin^yet  by  the  Grace  oj  Gody  and  theMe^ 
rits  of  Jefus  Chrift^  who  Suffered  for  ws^ 
we  may  make  it  Comfortable  ojnd  Delightful 
to  OurfdveSj  ami  to  End  in  a  hifc  ofHa^- 
pncfs  and  Glory.  THE 


(  I  ) 


THE 


Art  of  Dying  well. 


BOOK  I. 


Chap.  I. 

The  FirB  Rule  Freparatory  to  a  Happy  Death  is 
this  That  he  who  defires  in  earneft  to  die 
a  Happy  Death,  niuft  be  careful  to  live  a 
Holy  and  a  Virtuous  Life. 

Y  Defign  In  the  fillowir.g  Treatlfe  is 
to  coni;der  fuch  R  lies  of  Life^  as  may 
b'^  of  fome  Advantage  to  us  when  we 
come  to  Die.  I  fhali  divide  the  whole  into 
Two  Parts ;  in  the  fijft  I  fhalllay  down  fuch  Rules  for 
dying  well,  as  m  y  be  of  fome  Service  to  us,  when  we 
are  in  a  S'ate  of  Health  ;  in  the  latter  I  fhall  conCder 
fuch  liiftrudions,  as  may  be  of  good  Importance  to  us, 
when  we  are  vihted  w.th  any  dangerous  Illnefs,  ard 
may  have  fome  Re^fon  to  believe,  thar  Death  is  making 
its  neareft  Approaches  to  us.    In  ihe  firft  Boojc,  I  fhall 

B  treat 


2  The  Art  of  Trying  well. 

treat  only  of  ihofe  Rules  which  arife  from  a  Confidera- 
tion  of  the  Nature  of  the  Qhriftian  Virtues^  the  Cbriftian 
Sacraments^  and  other  Holy  Infiituticns  of  our  Saviour, 
In  the  fecond,  I  fhall  enlarge  only  upon  fuch  Argu- 
ments, as  arife  from  a  Confideration  of  the  four  lafi: 
Things,  viz  :  Deaths  ju^gment^  Hearueny  and  HeU^ 
together  with  proper  Refle6i:ions  on  the  Nature  and 
Prevalency  of  fuch  Temptations  as  we  are  moxl  expos'd  to 
in  our  laft  Hours,  and  of  fuch  Rem^dies^  as  may  with 
mofi:  Succefs  be  apply'd  to  thera.  A  due  and,  diftin£l 
Confideration  of  each  of  thefe  Particulars  will  furnifii 
Mankind  with  the  beft  Inftru6lions  for  a  Holy  Life, 
and  the  moH:  fiiitable  Preparations  for  a  Happy  Death. 

But  before  I  enter  upon  Particulars^  I  muft  premife 
in  General,  That  he  who  defires  to  die  well^  muft  he  careful 
to  form  his  Life  accordingly.  For  fmce  Death  is  nothing 
elfe  but  the  Period  or  Conclufion  of  Human  Life,  'tis  a 
iiece{Tary  Confequence,  That  he  who  ends  or  concludes 
his  Life  'vvcll,  dies  well;  nor  is  it  poffible  for  that  Man 
to  die  in  a  wicked  State,  who  never' liv'd  fo  i  As  it  is  no 
lefs  true  on  the  other  hand,  That  an  unhappy  Death  is 
the  natural  Conflquence  of  a  wicked  Life,  and  that  'tis 
morally  impoffible  it  (hould  be  otherwife.  This  Obfer- 
vation  is  no  lefs  true  in  the  common  Occurrences  of 
Life.  He  who  goes  on  in  a  (Irait  Path,  never  miflakes 
his  Way,  but  arrives  fafely  at  his  Journey's  end.  Thus 
he,who  applies  hirafelf  diligently  to  the  Study  of  Human 
Learning,  in  a  reafonable  Time,  may  make  a  conlide- 
rable  Proficiency,  and  attain  to  the  Laft  Improvements  j 
but  without  a  conftant  and  regular  Application  to  Bufi- 
nefs,  the  Bed  InOruJlions  will  be  of  little  or  noSignifi- 
cancy  to  him, 

It 


The  Art  ofD/tng  well  5 
It  may  be  obje£i:ed  probably  upon  the  Argument  I 
am  upon,  that  the  Cafe  of  the  Thief  upon  the 'Crofs 
was  quite  different;   that  he  always  thro'  the  whole 
Courfe  of  his  Life  continued  in  a  finful  State,  and  yet 
at  the  laft,  that  he  died  a  peaceable  and  a  happy  Death, 
But  I  muft  crave  leave  to  difpute  the  Truth  of  that  Af- 
fertion  5  for  it  rather  appears  to  me,  that  that  pious  ind 
holy  Robber  aU'aysliv'd  a  pious  and  holy  Life,  and  for 
that  Reafon  principally,  that  he  died  a  holy  and  prace- 
able  Den.th,    For  tho'  he  fpent  the  greateft  part  of  his 
Life  in  Sin  and  Difobedience,  yet  the  little  remaining 
Part  of  it,  was,  in  fuch  a  wonderful  manner^  employed 
in  the  Service  of  his  Lord  and  Saviour,  that  I  perfv/ade 
my  felf,  God  was  pleafed  to  forgive  his  former  OIFen- 
ces,  and  receive  him  into  his  Favour.     For  with  ho W 
becoming  a  Zeal,  and  how  with  the  mofl:  flaming 
Love  of  God>  had  this  Man  the  Courage,  even  ia  the 
Height  of  his  Suffering?,  to  vindicate  his  dying  Saviour 
,  from  the  fcornful  Reproaches  of  his  Perfecutors,  and 
with  a  Charity  no  lefs  affectionate  to  his  Neighbour  5 
how  did  he  admonifh,  and  indeed  very  fharply  reprove 
his  bkfrheming  Fellow-fufFerer,   and  in  the  very  In- 
ftantoF  his  own  Death,  endeavour  to  prepare  him  for 
Immortality  ?  Dofi  not  thou  fear  God^  fays  he,  feeing 
thoH  art  in  the  fame  Condemnation!   And  v;e  indeed 
jufily  ;  for  we  receive  the  due  Reward  of  our  Deeds ybut  tkis 
M(in  hath  done  nothing  amifs,  Luk.  23.  40,  This 
holy  Acknowledgment  was  made  when  he  was  yet  livV- 
ing,  as  was  alfo  that  memorable  Confeffion  of  our  Sa- 
viour's Divinity,  and  the  devout  Adoration  he  paid  to 
him  J  l,ord  remember  me  when  thou  comefi  into  thy 
Kingdom,  Ver.  45.-    So  that  this  penitent  Tnicf  feerps 
ro  m.e  to  be  of  the  number  of  thofe  Perfons  who  came 

B  %  lafl 


4  Jhe  An  of  Dying  well, 

|a{l:  info  tbe  Vineyard,  and  yet  by  rcafon  of  a  more 
Exemplary  Life,  and  an  Extraordinary  Fairh,  they  re* 
ceiv'd  a  Reward  equal  to  the  firft. 

This  general  Rule  therefore  is  evidently  true,  That 
he  who  livts  well,  dies  well ,  and  on  the  other  hand. 
That  he  who  is  ur.righteous  in  his  Life  is  unhappy  in 
his  Death  ;  and  it  muft  be  acknowledg'd  at  the  fame 
time,  that  'tis  a  dangerous  Point  to  defer  our  Repen- 
tance to  a  dying  H  >ur  That  good  for  a  Man  to 
hear  the  Toke  in  his  Toutk  L^m.  3  z^,  and  that  thofe 
Men  are  happy  beyond  Meafure,  who,  in  the  Lan- 
guage of  St.  John,  are  redeemed  from  among  M(n,  being 
the  fiyfl  Fruits  unto  Gudy  and  the  Lamb ;  who  are  not 
only  not  dififd  with  IVomen,  but  in  whofe  Mouth  there 
is  found  no  Guile^  as  being  w:thout  Fault  before  the 
Throne  of  God.  Rev.  14.  5,  4.  Of  this  bleffed 
Number  was  the  Prophei.  Jeremtah^  Sx.John  who  was 
more  than  a  Prophet,  and  many  other  holy  Men  and 
V/omen,  who  are  known  only  unto  God.  This  then 
is  my  fir  ft  Propoficion,  That  a  wtuous  and  holy  Life 
will  ccftalnly  ivfure  a  happy  Death. 


C  H  A  P-  11. 

The  Second  Rule   Preparatory  to    a  Happy 
Death  ts^  To  die  to  the  World. 

IT  is  incumbent  on  every  Man,  that  he  may  live  as 
he  (hould  do,  ro  die  to  the  World.    For  all  Men 
who  live  Co  the  World,  are  dead  unto  God.  Ic  is  indeed 


The  Art  of  Dying  well.  5 

morally  Impoffible,  that  any  Man  can  fo  much  as 
begin  to  live  unto  God,  before  he  is  dead  to  the 
World.    This  Truth  is  fo  plain  and  perfpicuous  from 
the  WriiFrgs  of  the  Old  and  New  Teftament,  that  it 
can  never  be  Called  in  Qutftionbut  by  Atheifts  and  li;ti- 
dels.    But,  That  in  the  Mouth  of  two  or  th  ee  IVitnef- 
fes  evrj  Word  may  he  eftabUjli'd\  I  (hull  produce  the 
Evidence  of  Sc.  John^  Sc.  James^  and  Sc.  Faul^  Wit- 
neffes  beyond  Exception  j  Men  who  were  extraordi- 
narily infpir'd  with  the  holy  Spirit  of  Truth.  Sujohn 
the  Apoftle  and  Evangelift,  iiitroducing  Chrift  him- 
(elf  fpeaking,  writes  thus,  The  Frtnce  of  this  World 
cometh^  and  hath  nothing  in  me ^  John  14.  30,  Where 
by  the  Prince  of  the  World  he  underftands  the  D^-vil, 
who  is  the  Prince  aad  Governour  of  all  Wicked  Men  $ 
and  by  the  World  he  underftands  the  whole  Number 
of  Wicked  Men,  who  love  the  World,  and  arebelov'd 
by  it.    And  in  the  next  Chap.  vcr.  18,  19   If  the 
World  hate  y 014^  ye  know  that  it  hated  me  before  it  ha* 
*  ted  you.    If  ye  were  of  the  World^  the  World  would 
love  its  own-y    but  becaufe  ye  are  not  of  the  World^ 
hut  I  have  chofen  you  out  of  the  World,  therefore  the 
World  hateth  you.    And  again  in  his  17th  Chapter, 
yer.  9.  1  pray  not  for  the  Worlds  hut  for  them  which 
thou  haft  given  me.    Where  'tis  obvious,  that  our  Sa- 
viour by  the  Title  of  the  World  underftands  thofe, 
who,  with  the  Prince  of  this  World  the  Devil,  fhall 
hear,  in  the  Day  of  Judgment,   that  fatal  Sentence, 
Co  ye  curfed  into  everlafimg  Fire.     The  following 
Advice,  enforc'd  by  Reafon,  is  given  by  the  fame  A- 
poftle  in  his  ift  Epiftle,  zd  Chapter^  .15,  16, 17  ver. 
Love  not  the  World^  neither  the  things  that  are  the 
World,   If  any  Man  love  the  Worlds  the  Love  of  the 

Father 


6  Th^  An  of  T>ymg  well 

Father  is  not  in  him.    For  all  that  ts  in  the  WorU^  the  Lufl 
of  the  i'klh,  the  Lufi  of  the  Eyes,  and  the  Pride  of  Life,  is 
not  of  the  Father^  hut  is  of  the  World,    And  the  World 
fajfeth  away^  and  the  Lufi  thereof:  hut  be  that  doeth 
the  Will  ef  God  ahideth  for  ever.    St.  Jawes  in  Chap.4. 
and  the  4th  verfe,  writes  the  fame  Do6lrine.    Te  A- 
dulterers  and  Adulterefj'es^  know  je  not  that  the  Friend* 
fhip  of  the  World  is  Enmity  with  God  f  Whofoever  there* 
fore  will  he  a  Friend  of  the  World^  is  the  Enemy  of  Gcd, 
St.  Paul  likewife,  who  was  a  chofen  Vejjely  wxiting  to 
all  the  Faithful,  exprefles  himfelf  to  the  fame  pur- 
pofe  5  For  then^  fays  he,  mujl  ye  needs  go  out  of  the 
World.  I  Cor,  5th  Chapter  and  the  loth  verfe.  And  in 
the  fame  Epiftle,  Chap.  11.  ver.  23.  When  we  are 
judgedy  we  are  chaftifed  of  the  Lord^  that  we  jhould 
not  be  condemned  of  the  World.    In  thefe  laft  Words 
Sr.  Paul  exprefly  declares,  that  the  whole  World  fhall 
be  condemn'd  at  the  laft  Day.    Where  he  iinderftands 
by  the  World,  not  the  material  Frame  of  Heaven  and 
Earth,  nor  the  whole  Body  q[  Men  inhabiting  the 
World,  but  thofe  efpecially  who  love  the  World,  and 
have  ftt  their  Hearts'  and  AfFe61:ion3  upon  ir.  For 
Men  of  ftri6l  Piety  and  exemplary  LiFe,  in  whom  ths 
Love  of  God  dwelleth ,    and  who  are  not  in  Suhje* 
Bion  to  the  Lufts  of  the  Flefl}^  may  properly  indeed  be 
faid  to  be  in  the  Worldy  but  not  to  be  of  the  World but 
Men  of  a  loofe  Life,  and  unholy  Converfation,  are 
not  only  in  the  World,  but  of  the  World ;  and  that  for 
this  Reafon,  becaufe  the  Love  of  God  reigneth  not  in 
their  Hearts^  but  the  Lufts  of  the  Flejh,  that  is  Luxu- 
ry ;  the  Lufi  of  the  Eyesy  that  is  Covetoufnefs ;  and  the 
Tride  of  Life,  that  i?,  fuch  a  Haughtinefs  and  Elation 
of  Mind,  whereby  they  rather  imitate  the  Pride  and 

Ambition 


The  Art  of  Djiing  tpell, 

Ambkion  o£  the  Devil,   than  the  meek  and  humble 
Patte<Ti  of  Jefm  Chrifi, 

As  the  Cafe  ftands  thuj,  to  be  perfe£IIy  acquainted 
with  the  An  of  Dying  'well,  there  lays  an  Obligation 
upon  every  Man,  not  only  in  Word  and  in  T  jngue, 
bur  in  Deed  and  in  Truth,  in  f  ;me  Senfe  to  go  out  of 
the  World nay,  indeed,  to  dje  to  the  World ^  and  to  fay 
with  St.  Vaul^  The  World  is  crucify  d  unto  me,  and  j 
unto  the  World,   Gal.  vi.   14.  This,  however,  I  muft 
confefs  is  not  a  trifling  Matter,   but  a  Work  of  the 
greateft  Difficulty  and  the  higheft  Concernment.  And 
therefore  when  this  Queflion  was  put  to  our  Saviour 
Are  there  few  Lord  that  jhallhe  faved  ?  The  Anfwer  was 
Strive  to  enter  in  at  the  ftrait  Gate,    And  again,  in  Sc 
Matthews  Gofpel,  Enter  ye  in  at  the  ftrait  Gate,  for 
wide  is  the  Gate^  and  broad  is  the  Way  that  leadeth  to  De^ 
ftruSlton^  and  many  there  he  which  go  in  thereat ;  becaufa 
jirait  is  the  Gate^  mid  narrow  is  the  Way  which  leadeth 
unto  Lifey  and  few  there  be  that  find  it* 

To  have  our  Abode  in  the  World,  and  at  the 
fame  Time  to  live  above  the  World,  requires  all  the 
holy  Courage  and  Bravery  of  a  ChriRian.  To  behold 
the  Beauty  and  Comelinefs  of  all  earthly  Bleffings,  and 
yet  not  to  fettle  our  Affc6lions  upop  them  j  to  Tafte 
the  Sweetnefs  and  Delicioufnefs  of  Life,  and  yet  not  to 
be  overpleas'd  and  fond  of  it ;  to  defplfa  Honours 
and  Preferments  •  to  be  averfe  to  a  Life  of  Eafe  aad 
Pleafure ;  to  condefcend  to  fit  in  the  loweft  Sear,  and 
give  others  the  PrehemJnence  ;  in  fborr,  to  live  in  the 
Flefli,  and  at  the  fame  Time  to  live  above  the  Fiefh  5 
This  ought  to  be  look'd  upon  rather  as  the  Life  of  an 
Angel,  than  that  of  a  Man.  And  yet  the  Apoftle 
writing  to  the  Church  of  Corinth^  the  Members  o, 

which 


8  Th^  Art  of  Dying  well. 

which  were  almoft  all  of  them  marry'd  Men  ;  he 
thui?  Addreffs  himfdf  to  them,  But  thir,  I  fay^  Ere- 
thren,  the  time  is  Jh'irt,  It  remainnh,  that  both  they  that 
have  Wives,  he  as  tho  they  bad  none\  and  they  that 
oveefi  as  tho  they  weft  not;  and  they  that  rejojce,  as 
tho  they  n joyed  not ;  and  they  that  buy,  as  tho*  they 
fi  ffeffed  not  j  and  they  that  ufe  thts  World,  as  not  ahufing 
it  j  for  the  fusion  of  this  World  fajjeth  away^  i  Cor.  xxix. 
30,  31.  The  Senfe  of  thefe  Words  is  evidently  this, 
Tnat  raifing  our  Minds  and  Thoughts  to  a  joyful 
Hope  of  Life  and  Immortality,  we  (hould  be  as  indiflFe- 
renrly  afFe£lcd  with  all  earthly  Enjoyments,  as  tho'  they 
were  of  no  Concernment  to  us :  He  allows  indeed  a 
Conjugal  Affedion  between  a  Man  and  his  Wife  but 
yet  in  Comparifon  of  that  Divine  Ljve  which  Breaths 
after  Heavenly  Things,  it  ought  to  be  as  Nothing.  If 
Paffion  prevails  over  Nature,  and  throws  us  into  Tears 
for  the  Lofs  of  our  Children  or  oOr  Eftates,  we  muft 
fupprcft  the  Rlfings  of  Grief,  and  not  be  forry  as  Men 
Tvithout  hope,  If  a  Man  be  aovanc'd  to  a  confiderable 
Pofi:^  or  fucceeds  to  a  large  Elfa  e,  let  him  keep  his 
Joys  within  due  Bouncs;  it  by  his  Labour  and  Indu- 
flry  he  put  chafes  a  Houie,  r  r  a  Pu  ce  of  Gr-  u.id,  Jet 
him  fit  as  loole  to  ttie  Polleffi  .»n  of  if,  aj  if  he  had 
no  Rijiht  or  Title  to  it.  I«j  fhor  ,  S\  Fau  in  this 
Exhortation  advifes  us,  fo  to  livt;  in  this  World,  aS 
Stranger?,  and  Probationers,  and  rmi  as  it  we  were 
Citizens  and  Inhabitants  ot  ir,  which  S  .  Pe'er  more 
plainly  inculcates,  v/hen  he  fays,  J  befeech  yo>^  as  Stran- 
gers and  Filgrirm,  abjtain  from  jit'\hl>i  Lufisy  Tvhicb  'war 
againfi  the  Soul,  This  bleifed  Apoftlc  ^vould  have  us 
live  m  our  own  proper  City  and  Habitation,  as  if  we 
were  travelling  in  another  Country,  altogether  regard- 
left 


The  Art  of  Dj/ing  well.  9 
lefs  whether  we  liv'd  in  a  State  of  Plenty  or  Want. 
This  Precept  is  glv'n  for  this  Reafbn,  That  we  may 
abfia'm  from  fle^ly  Lufis  which  war  agalnfi  the  Soul  5 
For  the  Carnal  Inclinations  of  Men  do  not  eafily  rife, 
when  they  look  upon  the  enticing  Objefls  with  In- 
difFerency,  and  as  no  Ways  concern'd  ia  them.  This 
therefore  is  to  live  in  the  World,  but  nor  to  be  of  the 
World  j  which  is  the  peculiar  Felicity  of  thofe  only, 
who  are  dead  to  the  World,  and  live  only  to  God. 
By  this  Means  they  conquer  the  natural  Fea'  s  of  Death, 
which  creates  no  Uneafinels  in  them^  but  is  the  Occa* 
fion  of  inexprelTible  Delight  and  J -y  ;  according  to 
that  of  Sr.  Tauly  To  me  to  live  is  Chrifi^  and  to  dye  is  ^ain. 
But  what  a  Mournful  Occafion  does  this  Medica* 
tion  offer  me,    when  I  confider  the  prefent  State 
and  Condition  of  the  World  ?  How  Few,  in  Com- 
parifbn  of  Numberlcfs  Sinners,  /hall  we  find  thus  Mor- 
tify'd  to  the  Flefh,  and  Dead  to  the  Enchantments 
and  Temptations  of  the  World  ?  Alas    How  Few 
in  Comparifon  with  thofe,  who  are  not  only  not  Dead 
to  the  World,  but  who  riot  in  its  Pleafures  and  Dtbau- 
chcries,  who  wanton  in  Intemperance,   and  devote 
themfelves  with  the  moft  Ardent. AfFc6lion  to  the  Riches, 
Honours,  and  Pleafures  of  the  World,  not  confidering 
what  St.  Vaul  affures  them  of,  That  thej  Jhall  he  con- 
demn d  with  ihe  World, 

But  here  perhaps  it  may  be  reply 'd  by  thofe  who 
have  fix'd  their  Hearts  and  AfFc61:ions  entirely  upon  the 
World,  that  'tis  next  to  an  Impofllbility  to  Dye  to  the 
World,  while  we  live  in  it,  and  to  take  no  Pleafure  in 
the  Enjoyment  of  thofe  good  Thing-?,  which  God 
has  created  not  only  for  the  Necefilry  and  Rcfrefh* 
fnent,  but  even  in  fome  Inftances,  for  the  Delight  of 

G  humin 


10  7Xe  Art  of  Dying  mil. 

human  Life.    The  Anfwer  to  what  Is  alledg'd  is 
thisi  That  'tis  neither  the  Command,  nor  Will  of  God, 
that  a  Man  (hould  have  an  Entire  Averfion  to  the 
Jliches,  Honours,  and  other  good  Things  of  Life, 
which  God  has  created  for  the  life  of  Man  ^  for  this 
would  argue  a  Contempt  of  his  Providence,  and  is 
Allowable  by  many  Inftances  of  Scripture.  Abraham, 
who  was  the  Friend  of  God,  was  Immenfly  Rich. 
Davidy  Ez,ekiahy  and  Jo/ia,  were  very  Opulent  Princes, 
and  at  the  fame  Time  the  Favourites  of  Heaven  , 
and  the  fame  may  be  fa  id  of  many  Chriftian  Kings 
and  Emperors.    The  Affluence,  the  Preferments,  the 
Delights  of  the  Vv  orld,  and  the  Purfuit  and  Enjoyment  -ia-  of 
them,  are  not  altogether  forbidden  Chriiiians;  but 
too  Ardent   a  Defire,   too  Eager  a  Purfuit  of  'em, 
which  is  caird  by  St.  John,   The  LuB  of  the  Flejh^ 
the  LuH  of  the  Eye^  and  the  Vride  of  Ufe,  are  moft  ex- 
prefly  forbidden.    Abraham,  'tis  true,  had  Riches  in 
abundance,  but  then  he  never  made  them  the  Inftru- 
ments  of  Luxury  ;  he  enjoy 'd  them  with  Moderation, 
«nd  was  always  ready  to  difpofe  of  them  according 
to  the  Direcl:ion  of  that  good  Providence  which  gave 
them.    For  be  who  fpar'd  not  his  own  Son,  when 
God  was  pltas'd  to  command  him  to  be  facrific'd  even 
by  his  own  Father.   With  what  Cbeerfulnefs  and  Holy 
Refignation,  if  God  required  it,  would  fuch  a  Perfon 
part  with  the  greateft  Treafares  ?  So  that  Abraham, 
iho'  he  had  great  Abundance,  yet  was  he  more  Rich 
towards  God  j  in  Faith,  in  Charity,  in  good  Works; 
and  by  Virtue  of  that  Spiritual  and  Divine  Life  he  led 
here,  was  entirely  Dead  and  Mortify'd  to  the  Worlds 
This  is  no  kfs  triie,  of  many  Wealthy,  Potent,  and 
J^onour;;ble  Pifnccj^j  who  ihp'i^rpfiding  oyer  Kiflgdom§, 


The  Art  of  Dying  well  ii 

indRals'dto  theHigheft  Stations  of  Digniry,  and  Go- 
vernmentj  yet  being  Poor  in  Spirit,  and  Dead  to  the 
World,  and  Living  only  unto  God,  were  perfe6lly  ac- 
quainted with  'The  Art  of  Dying  Well.  So  that  neither 
a  great  Affluence  of  Riches,  nor  the  HigheH:  Titles 
and  Honours,  not  even  Empire  and  Dominion  itfelf, 
can  have  fuch  a  Prevailing  Influence  over  the  Minds 
of  good  Men,  as  to  enflave  them  to  an  immoderate 
Love  of  the  World. 

If  an^  Man  therefore,  affiled  by  the  Almighty 
Power  of  the  Spirit  of  God,  (hall  raife  his  Soul,  in*- 
to  the  Higheft  Tranfports  of  Divine  Love,  fhall 
Love  God,  not  fo  much  out  of  a  Confideration  of 
his  Beneficence  to  him,  as  from  a  Contemplation  of 
the  Excellency  of  his  own  Nature,  and  Super- eminent 
Perfc6lions ;  if  in  Con(equence  of  fo  Heavenly  a  Flame, 
^he  fliall,  for  the  Sake  of  God,  Love  his  Neighbour  as 
himfelf.  This  Man  has  the  Beginning  of  the  Diviile 
.Life  within  him;  and  as  the  Love  of  God^  arwi  of 
his  Neighbour  encreales  daily,  the  Love  of  the  World 
and  all  earthly  SatIsfa6tions  will  fenfibly  vanifh  and 
decay  in  him. 

When  a  Man  is  arriv'd  to  fiich  a  State  of  HolineQ  as 
this,  Thofe  Duties,  which,  when  the  Love  of  the 
World  had  wholly  engrofs'd  his  Thoughts,  feem'd  Un- 
pleafant,  and  almoft  Impra6licable  to  him,  he  will  now 
perform  with  the  greateft  Eafe  and  Pleafure ;  and  it  will 
be  his  Meat  and  Drink  to  do  the  Will  of  his  Father  which 
"is  in  Heaven. 

As  I  therefore  obferv'd  before;This  Religious  Duty  of 
Dying  to  the  Worlds  and  eftrang'r  g  our  Affe6lions  from  ir, 
is  no  eafy  Performance  \  bui  a  Work  of  Labour  and  Re- 
folutiort,  of  Difficulty  and  Toil,  and  that  efpecially  ro 

C  %  thofe, 


12  The  Art  of  Dying  well. 

thol^,  who  depending  upon  their  own  Strength,  have 
not  experienced  the  Power  of  the  Spirit  of  God,  nor 
tailed  th«  fweets  of  Divine  Love,  as  being  fenfual,  hav- 
ing not  the  Spirit. 

'Tis  a  Duty  therefore  Incumbent  on  every  Man, 
who  defjres  in  good  earn^ft  to  underftand  the  Art 
<f  J^P^^  '^^IK  upon  which  his  true  Happinefi  does 
Principally  depend,  to  keep  o^  with  all  Speed,  from 
the  Pieafures  of  Fkfi)  and  5ew/e,and  to  Dye  to  the  World  j 
For  'tis  a  great  Inconfiftency  to  imagine,  tht.t  we  can 
Live  to  God  and  the  World  at  the  fame  time ;  or  that  an 
Earthly  and  a  Senfual  Life  will  qualify  us  for  the  Enjoy- 
ment of  Heaven, 


CHAP.  III. 

The  Third  Rule  Preparatory  to  a  Happy  Death 
is^  To  obferve  carefully  the  Three  Theolo- 
gical Graces,  viz.  Faith  J  Hope^  and  Charity. 

IN  the  lad  Chapter  it  was  made  to  appear,  that  a 
Man  can't  Dye  well,  unlefs  he  Dies  to  the  World  ; 
It  follows  now,  according  to  the  natural  Order  of 
Things,  that  I  confider  what  Duties  are  incumbent  on 
him,  who  is  Dead  to  the  World,  that  he  may  effedually 
Live  unto  God,  Now  the  General  Duty  of  Living  well 
K  compendioufly  drawn  up  by  the  Apoftle,  Tim.  i.  j. 
The  End  of  the  Commandment  is  Charity,  out  of  a 
Pure  Heart,  aitd  of  a  good  Confcience^  and  of  Faith 
unfeigned.  St.  Vaul  was  not  ignorant  of  the  Anfwer 
given  by  our  Lord,  to  the  Apoftle,  who  ask'd  him. 

Lord, 


The  An  of  Dying  welt.  tj 
LorJ,  what  (hall  I  do  that  I  may  inherit  eternal  Life  ? 
Jf  thou  wilt  enter  into  Life,  fays  he,  Keep  the  Com' 
tnandments.    It  was  our  Saviour's  Intendment  not 
only  to  defcribe,  in  as  few  Words  as  could  be,  the 
Main  End  and  Scope  of  the  firft  Commandment  of 
the  Law,  in  which  not  only  the  whole  Law  itfelf, 
but  even  the  Knowledge  of  that  Lav/,  and  the  Ac-; 
compliftiment  and  Perfe6tion  of  it  did  confift,  nay  even 
the  Hopes  of  Eternal  Salvation  did  principally  de- 
pend upop  ;  but  at  the  fame  Time  to  Inftruft  us  alfo 
what  Virtues  and  good  Qualifications  are  neceffary 
to  make  up  and  conftitute,  according  to  the  Condi- 
tions of  Evangelical  Obedience,  a  PerfctS  Righteous 
Man ;  agreeably  to  what  he  had  declared  in  another 
Place,  I  Cor.  xiii.  i  3,  And  now  ahideth  Faith^  Hope^ 
charity y  thefe  Three  \  hut  the  great efi  ofthefe  is  Charity^ 
In  which  Words  he  exprefly  declares,  That  the  End  of 
the  Commandment  is  Charity  j  that  is,  that  the  Chief 
Defign  of  all    the  Moral  Precepts  of  the  Law, 
the  Obfervance  of  which  is   Neceffary  to  a  good 
Life,  does  principally  confift  in  Charity  ;  fo  that  he 
who  is  inflam'd  with  this  principle  of  Divine  Love, 
will,  in  Obedience  to  that  Law,  form  his  Life  ac- 
cording to  ail  the  particular  Branches  of  if,  fpccify'd  ia 
the  Firft  Table ;  and  that  he  who  is  endow'd  wich  a 
true  Chriftian  Charity  towards  his  Neighbour,  will  ia 
Confequence  of  that  Principle,  fullfil  all  the  particular 
Duties  of  the  Second  alfo.    This  latter  Duty  of  Love 
to  our  Neighbour,   that  it  might  have  an  equal 
Evidence  with  that  of  our  Love  to  God,  St.  Taul 
does  more  fully  explain  in  the  igth  of  the  Romans^ 
He  that  lowh  another^  hath  fulfilled  the  Law.  For 
this,  phou  fialt  not  commit  Adultery ^  thoujhalt  not  Kili, 

thou 


14  The  Art  of  T>ymg  well 

tboti  p)alt  not  Steal^  thou  fhah  mt  hear  falfe  Witnefsi 
thou  jhalt  not  Covet  ;  and  if  there  he  any  other  Qom* 
mandment^  it  is  briefly  comprehended  in  this  faying^ 
namely ,  Thou  (halt  love  thy  Neighbour  as  thy  felf. 
Love  'ivork^eth  no  ill  to  his  Neighbour^  therefore  Love 
is  the  fnlfilling  of  the  Law^  VerC  8,  9,  10.  From 
this  Argumeiit  it  is  evident.  That  all  the  Moral  Pre- 
cepts of  the  Law,  which  relate  to  the  Worfhip  and 
Obcdlenee,  and  Service  of  God,  do,  and  ought  to 
proceed  from  the  Love  of  him.  For  as  the  Love  of 
our  Neighbour  workelh  no  ill,  but  obliges  us  to  all 
Chriftian  A6l:s  of  Kindnefs  and  Affc6fion  to  him,  fb 
the  Love  of  God  worketh  no  ill  to  God,  but  obliges 
us  to  all  thofe  Ads  of  Outward  and  Inward  Homage 
and  Adoration,  which  the  Dignity  and  Excellence  of 
his  Nature  demand  of  us^  fo  that  the  Love  of  God, 
and  the  Love  of  our  Neighbour  is  the  Fulfilling  and 
Accompliftiment  of  the  whole  Law. 

Wherein  the  Nature  and  Excellence  of  true  Evange- 
lical Love,  both  towards  God  and  our  Neighbour  does 
confift,  St,  Vaul  informs  us  in  the  Words  above-men* 
tion'd,  viz,.  In  a  pure  Heart,  in  a  good  Confcience^ 
and  in  Faith  unfeigned.  In  which  Words,  by  a  good 
Confcience,  we  are  to  underftand  with  Sr.  Auflin^  in 
his  Preface  to  the  31ft  Pp/w,  the  Virtue  of  Hope% 
which  was  always  accounted  one  of  the  Theological 
Graces.  This  Divine  Grace  is  callM  by  the  Name 
of  a  good  Confcience,  becaufe  it  does  naturally  Re- 
fult  and  Spnrg  from  i: ;  as  all  Defperation,  with  its 
Self- tormenting  Thoughts,  does  from  a  bad  one ;  ac* 
prding  to  that  of  St.  Beloved^  if  our  Heart 

condemn  us  itot^  then  have  ive  Confidence  towards  Gcd^ 
Eph.  in.  zi,   ^Tis  evident  from  hence,  That  there 

ara 


The  Art  of  'Dying  weil  15 

arc  Three  Heavenly  Graces,  in  which  the  Perfeftion 
pf  the  Chriftian  Law  doth  confift ;  Chari: y  out  of  a 
fure  Heart,  Hope  out  of  a  good  Confcience,  and  a  ^mcere 
and  Orthodox  Faith  ^  of  which  tho*  Charity  be  the 
moft  Perfedt  and  Excellent  Grace,  yet  is  a  Sound 
Faith  the  Caule  both  of  Charity  and  Hope  alfb. 

The  firft  Theological  Grace  therefore  which  I 
[hall  infift  upon,  (hall  be  Faith,  becaufe  *cis,  as  I 
obferve  it,  the  Holy  Fountain  from  whence  all  other 
Chriftian  Virtues  do  proceed,  and  is  the  Firft  Principle 
of  the  Divine  Life  in  Man,  before  his  Juftification  5 
St.  Paul  gives  it  the  Title  of  unfeigndy  and  that  for 
this  weighty '  Reafon,  Becaufe  'tis  only  a  True  and 
Sincere,  and  not  a  Counterfeit  and  an  Hypocritical  Faith 
that  juftifies  a  Man.  Now  a  Man  may  be  faid  to  be 
Infincere  and  Hypocritical  in  his  Faith  Two  Ways,  either 
when  he  pretends  to  believe  the  DoCtnne  of  Jefus  Chrift j 
when  in  Reality  he  does  not  believe  it  j  or  other wi(e, 
when  indeed  he  does  believe  it,  but  lives  in  (b  Irregular 
a  Manner,  as  the'  he  did  not  believe  it.  Xhofe  Words 
of  St.  Paul,  They  frofefs  that  they  know  God,  hut  in  Works 
they  dtny  him.  Tit.  i.  16.  is  Applicable  to  both  thefe 
Sorts  of  Men  j  and  in  this  Senfe  they  are  interpreted 
both  by  St.  ferom  and  St*  Aufiin, 

From  the  Notion  of  Faith  thus  ftated,  what  a  Melanr 
jcholy  Reflexion  is  it  to  confider,  how  great  the  Number 
of  thofe  Men  is,  who  do  not  Live  well,  and  by  Confcf 
quence  that  Dye  ill.  To  pals  by  all  Infidels,  Pagans, 
Hereticks,  and  Athcifts,  who  are  altogether  ignorant  of 
The  ^rt  of  Dying  well^  How  great  is  the  Number  of 
thofe  who  ad  inconfiftently  with  their  Belief  ?  Who 
profefs  that  Jefus  Chrift  fhall  be  the  Judge  of  the  Quick 
^nd  Pead;j  and  yet  live  in  fuch  a  licenuous  fanner  a§  if 


1 6  Th(f  An  of  Trying  vpell. 

they  were  to  give  no  Account  of  their  A£^lons  •  who 
fpeak  highly  in  Praife  of  Abftinence,  and  Prayers,  and 
Giving  of  Alms,  and  other  Works  of  Piety  and  Charity, 
and  yet  are  always  pra£lifing  the  contrary  Vices,  It  is 
therefore  the  higheft  Con rradi61:ion  in  thefe  Men  to  pre- 
tend to  a  Sound  and  Sincere  Faith,  who  neither  live  nor 
believe  as  the  Chriftian  Faith  dire£ts  them ;  and  from 
hence  let  them  learn  what  little  Reafon  they  have  to 
believe  themfelves  in  a  State  of  Grace,  or  to  expe6t  the 
Favour  of  God. 

The  next  Theological  Grace  is  Hafe^  or  as  *(is  call'd 
by  Sr.  VavHy  A  good  Confcience.  This  Grace  proceeds 
from  a  Sincere  Faith  :  For  no  Man  can  have  any  Reafon 
to  hope  in  God,  who  does  not  believe  in  Him,  and  who 
does  not  alfo  believe  him  to  be  both  Good  and  Powerful, 
f,  e.  That  he  pities  our  Neceffities,  and  is  able  to  relieve 
thtm.  But  to  excite  and  ftrengihen  this  Hope  info  a  holy 
Confidence  in  God,  a  good  Confcience  is  the  moft  pre-p 
vailing  Means.  For  with  v/hat  Affurance  can  any 
Man  addrefs  himfelf  to  God,  or  requeft  any  Favour 
from  him,  who  has  fome  lurking  Stings  of  Guilt  within 
hitfi,  for  Crimes  as  yet  unrepented  of?  With  what  Face 
can  he  ask  a  Favour  from  him  whom  he  has  provok'd  ? 
What  Confidence  can  he  have  in  this  Providence,when  he 
is  fadly  fenfible  even  to  the  Soul  of  him,  that  the  Wrath 
of  God  hangs  over  his  Head  ?  The  wife  Man  with  great 
Eloquence  has  defcrib'd  the  mlferable  Condition  of  fuch 
Men.  The  hope  of  the  ungodly^  fays  he,  is  like  the  Bufi 
that  is  Mown  away  with  the  Wtnd ;  like  a  thin  Froth 
that  is  dri  ven  away  with  the  Storm  j  like  as  the  Smoak 
^ich  is  hiffz^sd  here  find  there  with  a  Tewfe^,  and 
pajjeth  away  as  the  Remembrance  of  a  Guefi  that  tarrietb 
hut  a  Day.  Wifd.  J.  4. 

,Thefe 


The  Art  of  Dying  zveU.  1 7 

Thefe  Words  are  a  ufeful  Admonition  to  all 
Wicked  Men,  That  their  Hopes  are  falaclous,  and 
ill-grounded  ^  ot  a  (liort  Date,  and  nerer  Lading. 
For  altho*  as  long  as  Life  continues  they  may  have 
lome  Hopes  that  they  fliall  Repent,  fome  Time  or 
another,  and  make  their  Peace  with  God,  yet  is  it 
the  Ordinary  Pra61:icc  of  thefe  Men  to  defer  their  Re- 
pentance to  a  Dying  Hour  5  and  at  that  dreadful 
Juncture,  unlefs  prevented  by  God's  Special  Grace  and 
Mercy,  and  a  Sincere  Repentance,  which  at  that 
Tirtie  is  a  Work  of  Extreme  Difficulty,  all  thefe 
Imaginary  Hopes  are  chang'd  into  Defpair,  and  with 
thofe  Wicked  Men  in  the  fame  Chapter  they  make 
this  Heavy  Complaint  againfl:  Themfelves,  We  have 
End  from  the  Way  of  Truth^  and  the  Light  of 
Right eoufnefs  hath  not  jhind  unto  us.  What  hath  Vrid& 
profited  us  ?  Or  ovhat  Good  have  Riches  with  our 
Vaunting  brought  us  ?  All  thofe  Things  are  pajfed  away 
like  a  Shadow.  In  thefe  Words  the  Wife  Man  Preaches 
to  all  Men'^this  wholefome  Do6):rine,  That  if  they  would 
Live  Virtuoufly^  and  Dye  Peaceably,  they  fhould  Kdc 
like  Men  and  Ghriftians,  and  immediately  Refblve 
upon  Amendment  j  That  they  fhould  not  flatter  and 
deceive  themfelves  with  thefe  and  the  like  Notion?, 
viz,.  That  they  are  now  in  the  Bloom  and  Spring  of 
Youth,  that  they  have  many  Years,  in  all  probabi- 
lity, to  Live  in  the  World,  and  therefore  that  ic 
will  be  Time  enough  to  think  of  Repenting  hereafcer. 
For  fuch  a  Falfe  Confidence  as  This  has  deceived 
many,  and  will,  generally  Speaking,  for  ever  deceive 
Thofe  who  fhall  be  (b  Weak  as  to  Truft  to  ir. 

The  Third  Theological  Grace  remains  now  to  be 
confider'd,  and  that  is,  Love  or  Charity,  This  is  the 
J  D  Queea 


1 8  The  Art  of  Dpng  well. 

Que(  n  of  all  Chrlftlan  Virtues,  with  which  whofoever 
is  Endow'd,  can  never  Perifh,  without  which  no  Man 
Living  15,  or  can  bis  Juftlfy'd,    Now  to  eonftitute 
the  Nature  of  True  Charity,  it  is  neceflary,  that  it 
proceed  from  a  "Pure  Heart ;  not  that  Purity  of  Heart 
is  the  proper  Caufe  of  it ;  For  Love^   as   St.  ^ohn 
tells  us,  is  of  God^  and  every  one  that  Loveth,  is  Born 
of  Gcdy  and  knoTveth  God,  i  Eph.  4.  7.  and  Sc.  Taul 
more  difiinclly  ^  The  Love  of  God  is  jhed  abroad  in  our 
Hearts^   hj  the  Holy    Ghofi  which  is  given  unto  us, 
Rom.  V.  ^.    This  Duty  therefore  of  Love  is  faid  to  be 
out  of  a  Pure  Heart,  be  caufe  it  is  never  kindled  in  aa^ 
Impure  One,  but  is  feated  only  in  fuch  a  Heart  as  is 
Purified  by  a  Divine  Faith  both  from  the  Errors  of 
Fallhood,  and  the  CjrriTptions  of  Sin,  in  fuch  a  Heart 
only  as  is  purify 'd  by  a  Divine  Hope  of,  and  an  Ardent 
Third  after  Immortality,  from  all  inordinate  Defires  of 
Worldly  Enjoy rrents.    The  Flames  of  Divine  Love 
can  be  no  more  enkindled  in  an  Earthly,  Senfual,  and 
an  Impure  Sou),  than  we  can  kindle  a  Fire  from  Wood 
that  is  Green,  and  full  of  Moifture, 

From  this  Notion  then  of  Love  and  Charity,  it  will 
rcqviire  no  Great  Difcernment  to  diflinguifh  the  True 
Notion  and  Nature  of  it  from  that  which  is  falfe  and 
pretended  only.  For  let  a  Man  difcourfc  never  lo 
Seraphically  of  God  and  Heavenly  Things,  let  him 
Pray  alio  with  the  Uimoft  Ardency  and  Afleci:ion,  let 
him  Bewail  his  Sins  with  all  the  Outward  Signs  of 
Sorrow  and  Ref  e.ntance,  let  him  give  himfelf  up  to 
Faulagj  Self-denial,  Cbaiiry,  and  the  Exercife  of  many 
ochir  Good  Works  ,  And  yet  at  the  Lme  limej  if  he 
retain  any  Immoderate  Deiires,  i[  he  hai hour  any  Im- 
pure Thoughts;  if  he  be  puff'd  up  with  too  High  a 

Corxdt 


The  Art  of  Dying  well.  lo 

Conceit  of  his  own  InimitableSelf ;  If  he  has  not  thatHear- 
ty  Love  and  Concern  for  his  Neighbour,  and  his  Well- 
fare  as  he  ought  to  have,  This  Man  is  not  infiam'd 
with  this  Heavenly  Fire  of  Love  and  Charity,  but  is 
in  Reality  a  Downright  Hypocrite,  and  makes  only  a 
Shew  and  an  Appearance  of  it.  The  Apoftle  therefore, 
fpeaking  of  that  Obedience,  and  the  Terms  of  ir,  which 
the  Gofpel  requires  of  every  Chriftian,  allures  us  with 
great  Wifdom,  That  the  End  of  the  Ccmmamlment  is 
Charity  otij:  of  a  fure  Heart,  of  a  good  ConfciencCy  and 
Faith  unfeigved.  The  whole  Art  of  Dying  Well  confifts 
in  the  Knowledge  of  this  Precept,  and  a  condant  Ob- 
fervation  of  it  thro'  the  whole  Gourfe  cf  our  Life. 


CHAR  IV. 

The  Fourth  Rule  Preparatory  to  a  Happy  Death 
fr.  That  a  Man  obferve,  in  a  Particular 
-  M^inner,  the  Three  Evangelical  Precepts. 

THo'  what  has  already  been  Giid  of  Faith,  Hop9 
and  Charity,  may  feem  fufficlent  to  dire6l  a  Man 
in  the  Paths  of  Holy  Living  and  Dying,  Yet  that  he 
may  exereife  thofe  Graces  with  more  Eaf*,  and  to 
Higher  Degrees  of  Perfedlon,  our  Blefled  Saviour  hss 
been  p]ea(J.d  in  his  Gf.fbel  to  prefcribc  to  us  a  Particu- 
lar Obedience  of  Three  other  Precepts.  Let  your 
Loyns,  fays  he,  be  girded  about,  and  your  Lights  btirnijig. 
And  ye yourfelves  lik^e  unto  Men  that  wait  for  the  Lord, 
when  he  will  return  f  rom  the  Wedding,  that  when  he  cof 
njeth  and  knocketh,  they  way  open  u7tto  him  immediately. 
BleJJed  are  thofe  Servants ^  whom  the  Lord  when  he 
sometb  Jhall  find  watching,    Luke  xii.  3j,  36,  37. 

P  ^  This 


20  7he  Art  of  Dying  well 

This  Parable  may  be  explain'd  two  Ways;  ^nd  may 
relate  either  to  that  Preparation  which  is  neceflary  for  ^ 
ev'ry  Man  to  meet  our  Lord  with  at  his  Second  Coming  I 
to  Judge  the  World,  or  otherwife  his  Coming  to  us  in  that 
Particular  Judgment  which  fiiall  be  ar  the  Day  of  ev'ry 
Man's  Death.  This  latter  Explication  of  the  Words, 
which  is  the  fame  with  that  of  5^.  Gregory  in  his  13  th 
Komily  on  the  fame  Place,  1  (hall  principally  fellow, 
as  being  moft  Applicable  to  the  Dtfign  in  hand;  For 
the  Expe£):ation  of  the  Day  of  Judgment  do's  more  im- 
mediately relate  to  thofe  Men,  who  (hall  then  be  found 
Alive  upon  the  Earth ;  Whereas  it  is  certain,  that  our 
Saviour  gave  thefe  Dire6lions  to  his  Apoftles  then  living, 
and  to  their  Succeffours,  who  liv'd  many  Ages  from  the 
Lail  Day.  Befides;  our  Lord  alTures  us,  7hat  before 
his  Second  Coming,  There  Jhall  he  Signs  in  the  Sun^  and 
in  the  Moon^  and  in  the  Star 5^  and  on  the  Earth,  Difirefs  of 
Nations^  Mens  Hearts  failing  them  for  Fear,  and  Expe* 
Batton  of  thofe  JhingSy  whtcb  jl)all  come  upon  the  Earth, 
But  as  to  the  Coming  of  our  Lord  to  the  Particular 
Judgment  of  every  Man  at  the  Day  of  his  Death,  there 
is  no  exprefs  Mention  made  in  Scripture  of  any  Signs 
that  fliall  precede  it ;  And  to  this  Second  Coming  of  our 
Saviour  do  thofe  Words  fo  often  mention'd  in  Scripture 
particularly  relate,  where  it  is  faid,  That  cur  Lord  jhall 
come  a  Thief  in  the  ISHght,  i.e.  When  he  isleaftex- 
pe6led. 

It  v/ill  therefore  be  of  general  Service  to  every  Chri- 
ftian,  if  I  briefly  Explain  this  Parable,  that  we  may  un- 
derillnd,  and  be  convincd,  That  a  Due  Preparation 
fcr  Death  is  a  Bufineft  of  the  Greateft  Neceffity  and  Im- 
portance  to  us.  There  are  Three  Duties  prefcribed  in 
\he  Words  abovemention  d.    The  Firft  is ;  That  our 

L|0yn3 


The  Art  of  Dying  well.  21 

Loyns  be  girded  about.  The  Second,  That  we  have 
our  Lamps  burning.  The  Third  Duty  is ;  That  we 
Watch,  and  be  like  Men  that  wait  for  the  Lord,  as 
not  knowing  the  Time  of  his  Coming. 

The  Firft  Thing  prefcribed  in  thefe  Words  is ;  That 
we  have  our  Loyns  girded  ahoHt,  The  Literal  Sente  of 
which  Words  is  plainly  this  *  That  we  be  always  rea- 
dy and  prepar'd  to  meet  our  Lord,  when  by  Death  he 
Ciall  call  us  to  a  Particular  Judgment.  The  Simili- 
tude of  having  our  Loyns  girded  ahout^^  is  taken  from 
the  Cu(fom  of  the  Eaftern  Nations  who  wore  long  Gar* 
ments,  fo  that  when  they  were  inclin'd  to  walk  with 
more  Speed,  they  tucked  up  their  Garments  round  their 
Wafte,  that  the  Length  of  them  might  not  retard  them 
in  their  Journey,  Hence  it  was,  that  'tis  fiid  of  the 
Angel  Raphael,  when  he  came  to  accompany  Tohias  the 
younger,  ThenToh'iasgoing  forth  found  a  young  Man  in 
Jhining  Garments  Banding  before  him,  girt  ahcukhis  loyns ^ 
and  frefaredfor  a  Journey.  Tob.  v.  To  this  Cuftom  of 
*lhe  People  of  the  Eafl:,  Sr.  Tcter  alludes  in  that  Exhor- 
tation, I  Efh,  i.  i^t  Wherefore  gird  up  the  loyns  of  your 
minds^  he  fober^  and  hofe  to  the  end.  And  St.  Taul  to 
the  fame  Purpofe,  Efh,  vi,  14.  Stand  therefore,  having 
your  loyns  girt  about  with  truth ^  and  having  on  the  breajl" 
flate  of  right eoufnefs* 

To  have  our  Loyns  girt  does  farther  fignify  the  Vir- 
tue of  Chaftity,  as  it  does  fecondly  a  Promptitude  and 
Willingnefs  to  meet  our  Saviour  not  only  in  our  own 
Particular  Judgment,  but  at  the  General  Judgment  of 
all  Mankind.  Sr.  Baftl  in  his  Expofition  of  the  1 5ih  of 
Jfaiah^  St.  Jufiin  in  his  Book  of  Continency^  and  St, 
Qregory  in  his  13th  Homily  upon  the  EvangeliBs^  ex- 
plain the  Words  in  the  Firft  Senfe.    And  indeed  not 

witb^ 


2i  The  An  of  D/mg  well. 

wuhouiReafon ;  for  of  all  thtViciousHabits  andAffedlions 
of  the  Mind,  ihere  is  not  any  which  fo  much  incumbers 
us  in  our  Chriftian  Courfe  as  an  Impure  and  Carnal 
Converfation  j  And  on  the  contrary,  that  nothing  con- 
duces more  to  out  Following  cur  Saviour^  than  Chaftity 
and  Modcfty,  and  a  Freedom  from  all  Manner  of  Con- 
cupifcence.  We  read  in  the  Revelations,  That  the  Vir- 
gins followed  the  lamb  v^hit  her  fo  ever  he  went,  chap,  xlv, 
verC  4.  and  St,  Vaul  1  Cor.  vii.  z^.  He  that  is  un- 
married careth  for  the  things  that  belong  to  the  Lord,  how 
he  may  fleafe  the  Lord  :  But  he  that  is  married  careth  fr 
the  things  of  the  world,  that  he  may  pleafe  his  wife. 

The  other  Expofition  of  the  Words,  which  retrains 
them  not  only  to  the  Virtue  of  Continency,  but  extends 
the  Senfc  of  them  to  a  Promptitude  and  Willingnefs  to 
meet  our  Saviour,  both  at  the  Hour  of  Death,  and  in 
the  Day  of  Judgment,  u  the  Opinion  of  St.  Cyprian  in 
his  Exhortation  to  Martyrdom^  and  is  agreeable  to  the 
Senfe  in  which  ail  Commenrators  upon  St.  Luke  have 
explained  them.  The  Meaning  therefore  of  this  Evan- 
^gelical  Command  is  this  ;  That  even  the  moft  Com- 
mendable and  Nece^^ary  Employments  cf  Life  ftiould 
never  fo  far  engage  our  Time  and  our  Thoughts,  as  to 
take  us  off  from  the  more  Important  Confideration  of 
meeting  our  Saviour,  when  he  (hall  Summon  us  by 
Death  to  give  an  Account,  not  only  of  our  Work?,  but 
alio  of  every  Idle,  and  Unprofitable  Word  and  Thought. 
Unhappy  beyond  Exprtflion  wili  the  Condition  of  that 
Man  be  v/ho  is  unprovided  for  his  Lall  Hour.  Who, 
being  wholy  taken  up  with  the  Pleafures  and  Gaiety^and 
Concernments  of  Life,  has  never  enter'd  into  himfelf, 
ror  taken  any  Account  how  Matters  ftand  between 
.Qod  and  his  Soul,  feldom  confiderd  with  himfelf,  hov/ 

oftei) 


Thd  Art  of  Vying  well  2^ 

ofccn  he  has  misbehav'd  in  Thought,  in  Word,  in 
Deed  j  and  fcarce  ever  employ'd  a  ferious  Hour  in  refle- 
cting on  the  Nature  and  Circumftances  of  Sin  ;  As  whe- 
ther it  were  comniltted  thro*  Inadvertency  or  Weak- 
neli,  thro*  Ignorance  or  Mifunderftanding,  or,  which 
is  the  Higheft  Aggravation  of  all,  thro'  WillfulneG  and 
Premeditation.    Can  any  Man,  in  fo  unhappy  a  State 
as  this,  prefurae  to  go  out  to  meet  his  Saviour  ?  or  ra- 
ther under  the  Preflure  and  Load  of  his  own  Guilt  (hall 
he  not  Ue  down  in  Silence,  in  Defpair,  and  in  Con- 
fufion  of  Thought  ?  What  Anfwer  can  he  make  to  the 
Sovereign  Judge  of  the  World  at  the  laft  Summons  ? 
What  Obedience  have  you  paid  to  my  Commandst 
wherein  I  admonifti'd  you,   faying,  Seek  ye  firfi  the 
Kingdom  of  God,  and  his  Right eoufnefs,  and  all  thefe  things 
[hall  he  added  unto  you.  Mar.  vi.  33.  Why  did  not  thoft: 
Words,  fb  often  read  to  you  by  your  Minifter  in  the 
Publick  Congregation  make  a  Deeper  Impreffion  upon 
70U  ?  Martha^  Martha^  thou  art  careful  about  many 
things  ^  hut  one  thing  is  needful.    And  Mary  ha'h  chosen 
that  good  fart  which  fljall  not  he  taken  away  from  her* 
Luke  X.  41 ,  41.  If  1  blam'd  the  Care  and  Concern  of 
Martha  in  being  fb  Sollicitous  to  pleafe  me,  do  you 
think  I  can  be  any  way  pleas'd  with  that  Worldly  Sol- 
licitude  with  which  you  amafs  to  your  felf  unneceffary 
Riches  ?  Is  it  any  Delight  to  me  to  (ee  you  aiming  ac 
Honours. and  Preferments  ?  Do  I  take  any  Satisfadion 
in  obierving  you  to  gratify  your  Corrupt  Appetites  and 
Inclinations,  and  at  the  fame- rime  to  be  wholy  regard- 
lefs  of  the  Kingdom  of  Heaven,  of  more  Solid  Plea- 
fures,  and  more  Lafting  Enjoyments. 

But  to  proceed  to  the  other  Duty  of  a  Dil5r][-nt  and 
Faithful  Servant^  fptcify'd  in  thcTe^Wardsg  d^ni  yc:ir 
Ligh's  b  ^rmng,  Ic 


14  The  An  of  Djing  i^ell. 

It  is  not  fufBcient  to  a  Faithful  Servant,  that  his 
Loyns  arc  girt  about,  that  he  may  run  wirh  more  Speed 
and  Freedom  to  meet  his  Lord,  but  'tis  required  alfo, 
that  his  Lamp  be  burning  to  light  him  in  his  Way,  when 
his  Saviour  (hall  return  from  the  Wedding  Feaft.  The 
Word  Lamp  in  this  Place  fig nifies  the  Law  of  God, 
which  fliews  us  the  Good  Way  wherein  we  (hould  walk. 
Thy  Wordy  fays  David^  is  a  Lanthorn  unto  my  Feet^  and 
a  Light  unto  my  'Baths,  And  the  Wife  Solomon  ex- 
prefles  himfelf  to  the  fame  Purpofe,  Thy  La'w^  fays  he, 
is  a  Light  and aLamp,?rQv.vi,2ii  Now  this  Light,if  it  be 
left  in  a  Houfe  or  in  a  Chamber,  will  not  dire6l  usin  the 
Way  ;  No,  we  muft  bear  it  before  us  in  our  Hands  for 
that  Purpofe.  There  are  many  Men  who  throughly 
underftand  the  Nature  and  Properties  and  Obligations 
both  of  Human  and  Divine  Laws,  and  yet  becaufe  they 
Guide  not  themfelves  by  thofe  Lights,  and  apply  not 
their  Knowledge  to  their  Works,  either  omit  fome  ne- 
celTary  Duties,  or  commit  fome  Heinous  Sins.  And 
what  can  be  the  Reafon  that  Men  of  Approved  Senfe  and 
Diftinguifli'd  Judgment  fliould  a6k,  in  this  Manner  ? 
Why  the  Reafon  is  Plain  5  Becaufe  when  they  are  doing 
this  or  that  A£tion,  they  never  confub  the  Law  of  God, 
or  compare  it  with  that  Rule,  but  are  hurry'd  away 
with  Paffion,  or  are  led  afide  by  Lull,  or  Humour,  or 
Intereft,  or  other  Inordinate  Affedlions  of  the  Mind. 
If  Royal  Davidj  when  he  faw  Bathjheha^  had  given 
himfelf  Time  to  confider  the  Obligation  of  the  Tenth 
Commandment,  he  had  not  fo  imprudently  fallen  into 
the  Great  Sin  of  Adultery ;  but  the  Beamy  of  the  W6- 
man,  his  own  Concupilcence,  and  want  of  Confidera- 
tion  led  him  into  the  Presumptuous  Sin.  Ic  is  a  Duty 
therefore  incumbent  upon  every Man,to  fee  that  hisLamp 


The  Art  of  T>ying  well.  25 
be  Burning  in  his  Hands,  that  it  be  no  Way  Darkn'd 
in  being  puc  under  a  Buflicl,  or  wholly  Exringuifh  d 
by  his  Own  Inconfideration,  but  that  in  Obedience 
to  the  Law  of  God,  He  Exercife  himfelf  in  that  Law^ 
Day  and  Nighty  Pfal.  li  2.  That  he  may  fay  with 
the  ^me  Perlon,  Thou  hafi  chargd  that  v^e  jliall  diligently 
keep  thy  Commandments.  O  !  that  wy  V/ajs  were  fo 
Jire^ed,  that  I  might  keep  thy  Commandments,  Pfal.  1 1 9. 
For  he  that  carries  the  Light  of  God  fleadily  before 
his  Eyes,  will  furely  meet  him  with  Safety  at  hi* 
Coming. 

The  Third  and  Lad  Duty  of  a  Faithful  Servant  re* 
mains  now  to  be  confider'd ;   and  that  is  a  Conftant 
Watchfulnefs  for  the  Coming  of  our  Lord,  by  Reafbn 
of  the  Uncertainty   of  it,    Blejjed  are  thofe  Servants 
whom  the  Lord  when  he  comethy  jhail  find  fo  doing. 
It  is  a  great  Argument  of  the  Wifdom  of  Divine  Prow- 
dence,  that  He  hath  not  prcfcrib'd  any  Certain  Period 
of  Human  Life,   that  Men   might  not  employ  the 
Greateft  Part  of  their  Time  in  Luxury  and  Fullnefs, 
in  Merriment  and  Pleafure,  or  any  of  the  Gay  Di- 
verfions  of  Life,  and  when  Death  fhall  make  its  near 
Approaches  to  them,  then  to  prepare  themfelves  for 
Immortality.    The  Uncertainty  of  Human  Lifc^  1  fay, 
is  a  Great  Inftance  of  the  Divine  Wifdom  ^  and  it  is 
a  firong  Obligation  for  every  Man  to  be  upon  his 
Guard,  when  he  fhall  obferve  that  fome  Dye  even 
before  they  are  Born,   others  in  their  very  Birth  ; 
that  fbme  tho*  they  may  arrive  to  a  good  Old  Age, 
yet   that  others  dye  in  the  Bloom  and  Vigour  of 
Youth  5  That  others  again,  tho'  they  gently  go  off  by 
a  Leifurable  Decay,  yet  that  there  are  fome  who  are 
Ciatch'd  away  at  once.    To  reprefent  the  uncertainty 

e  of 


2  6  Tie  Art  of  Trying  well. 

of  Death  as  a  Motive  for  our  Watchfulnefs,  our  Lord 
affures  us  in  his  Gjfpel  ^  That  if  he  Jhall  come  in  the 
Second  Watch,  or  come  in  the  Third  Watch ^  Bleffed  are 
thofe  Servants,  And  know  ye  this,  that  if  the  good 
Mm  of  the  Houfe  had  known  what  Hour  the  Thief 
would  come^  he  would  have  watch* d^  and  not  have 
fufferd  his  Houfe  to  he  hrohn  uf.  Be  ye  therefore  read)  ; 
hecaufeje  know  not  the  Hour  when  the  Son  of  Man  cometh^ 
Luke  12.  38,  39,  40.  Of  what  great  Importance  it  is, 
that  Men  Ihould  throughly  confider  the  Uncertainty 
of  our  Saviours  Coming,  whether  to  every  Man  in 
Particular  at  the  Time  of  his  Death,  or  at  the  Laft 
General  Judgment,  is  Evident  from  hencej  That  there 
is  no  Dury  more  Frequently  inculcated  in  Scripture, 
than  that  of  PVatchfulnefs ;  And  the  Similitude  of  a 
Thief,  who  cometh  in  the  Night,  is  no  Ie6  often  pro-  ' 
pos'd  to  us  as  an  Incentive  to  that  Duty.  The  Ex- 
hortation, Watch  ye^  is  more  than  once  repeated  in  the 
Gofpels  of  St.  Matthew y  Sr.  Mark,  and  St.  Luke. 
And  the  Similitude  of  a  Thief  h  fet  before  us^  not  only 
in  all  the  pofpels^  but  alfo  in  the  Efiftles  and  RevC" 
fations. 

How  does  this  Dodrine  upbraid  the  Scandalous 
Ignorance  and  Carelcfriefs,  not  to  fay  the  Folly  and 
Madnels  of  the  Greateft  Part  of  Mankind,  who  iho* 
fo  often  admonifh'd  by  the  Spirit  of  Truth,  who 
cannot  Lye,  to  Prepare  ihemfelves  for  Death,  as  a 
Bufinels  of  the  Higheft  Importance,  and  the  Greateft 
Difficulty,  upon  which  their  Everlafting  Happinefs  or 
Mifery  does  wholly  depend  5  yet  how  Few  are  there 
who  attend  to  this  Voice,  or  rather  this  Awakning 
p^U  of  the  Spirit  of  Go^? 

But 


The  Art  ofDftng  well.  27 

But  perhaps  It  may  be  Objected  by  fbme  5  Where'? 
the  Neceffity  of  fuch  a  Conftant  Watchfulncfs,  in 
Order  to  Prepare  us  for  Death  ?  There  are  no  Me^ns 
fo  Prevailing  for  this  Purpofe,  as  a  Serious  Enquiry  in-* 
to,  and  Thorough  Examination  of  our  Confciences, 
In  Anfwer  to  which,  it  may  be  Reply'd ,  That  if  this 
Enquiry  into  the  State  and  Condition  of  our  Souls 
be  Sincere,  Univerfal,  and  Conftant,  it  is  Nothing 
clfe  but  the  Duty  of  Watchfulncfs  here  prefcrib'd, 
or  at  leafl;  the  Confequence  of  it.  But  unlefs  this  Exa- 
mination be  Conftant,  and  thus  Qualify'd,  it  will  not 
Reach  the  Cafe  of  thofe  Men  who  are  fnatch'd  away 
by  a  fudden  Death,  or  of  thofe  who  are  feiz*d  with  a 
Frenzy,  or  a  Delirium,  nor  of  thofe  Perfons,  who  by 
Reafon  of  the  Acutenefs  of  their  Pains,  and  the  Vio- 
lence of  the  Difteroper,  are  wholly  Incapable  of  ma- 
king fuch  an  Enquiry;  much  lefs  of  thofe  who  are  the 
Caufes  of  their  own  Death,  or  who  Dye  in  their  Sins . 
which  is  the  Cafe  of  thofe  who  are  flain  in  an  Unjuft 
War,  or  in  Duelling,  or  are  killed  in  the  Commiffion 
of  any  other  hdi  of  Injuftice  whatfbevcr. 

In  Order  to  a  Prudent  and  Religious  Avoidance  of 
fuch  a  State  as  this,  there  is  nothing  fo  highly  Con« 
ducive  as  not  only  a  Ger.eral  Enquiry  into,  but  aifo 
a  Particular  Examination  of  our  Confciences,  at 
the  leaft:  Twice  in  the  Day,  t?/2S.  Morning  and  Even- 
ing. It  is  neceffary  that  we  Look  into  ourfelves,  and 
fee  how  the  Account  ftands  between  God  and  our 
Souls ;  That  we  confider  the  Ends,  Caufes,  and  Cir- 
cumftances  of  all  our  Thoughts^  Words,  A6l:ions, 
Defires,  and  Refolutions,  the  Day  before.  To  Obferve 
with  ourfelves  where  we  went  out  of  the  Way ;  and 
in  that  Cafe    to  make  what  Amends  we  can  by 

E  2  Rtfti- 


28  T^he  Art  of  Dying  well. 

Reftitution  or  Amendment,  To  this  Purpofe  it  is  Re- 
quifite,  that  Men  ftiould  in  the  moft  Humble  Manner, 
mplore  the  Mercy  of  God  in  beftowing  on  them  the 
Grace  of  Contrition,  that  they  may  Refled  within 
themfelves  upon  the  Grievoufnefs  of  thole  Crimes  they 
have  committed  ;  Let  them  throw  off  with  Deteftation 
their  Favourite  Sins;  Let  them  aggravate  their  Offences 
from  a  Confideration  of  the  Dignity  oi  Him  whom 
they  have  fmn'd  againft ;  Let  them  conlider  that 
Man,  who  is  but  a  Worm,  has  tranfgrefs'd  ?gainft  an 
Omnipotent  God,  and  that  he  who  is  at  beft  but  an 
Unprofitable  Servant^  has  provok'd  the  Great  Lord  and 
Creator  both  of  Heaven  and  Earth.  Let  them  then 
exprefs  their  Repentance  with  all  the  Outward  Signs  o£ 
Indignation  and  Refentment  againft  themfelves ;  and 
and  let  them  Conclude  the  whole  Affair  with  the 
moft  Firm  and  Steady  Refolutions  never  to  Repeat 
their  Crimes  againft  fo  Gracious  and  Merciful  a  Father. 
After  an  Examination  fo  Devout  and  fo  Solemn  as 
This  Every  Morning  and  Evening,  or  at  leaft 
Once  a  Day^  'twill  be  impoffible  that  any  Man 
(hould  either  Live  or  Dye  in  a  Sinful  State,  or  be 
any  Way  Surprii'd  by  the  Suddennefs  of  his  Di- 
ftemper,  or  be  Unprovided  againft  any  Indifpofition, 
or  Unforefeen  Accident  that  may  befal  him. 


CHAP.  V. 


The  An  of  Bying  well.  2^ 

CHAP.  V. 

The  Fifth  Rule  Preparatory  to  a  Happy  Death 
is  This  That  we  do  not  Look  upon  the 
Riches  which  God  has  given  us  as  Properly 
our  own,  but  to  be  us'd  only  to  thofe  good 
Purpofes  for  which  he  gave  them. 

WHAT  I  fliall  fay  in  this  Chapter  fliall  be  in 
Confutation  of  a  very  Prevailing  Errour 
among  fome  Men,  and  which  indeed  is  a  very  great 
Hindrance  both  to  a  Good  Life,  and  a  Happy  Death  j  and 
that  is  This ;  That  according  to  their  Judgment,  the 
Riches  and  Abundance  which  Men  poflefs  h  Properly  ar^ 
and  Simply  their  own  ^  becaufe  they  hold  them  by  a  Jufl:  ^ 
and  Legal  Title  j  and  that  for  this  Reafon  they  are  at 
Liberty  to  beftow,  or  diftribute,  or  lay  em  out  as 
they  pleafej  and  that  no  one  has  Authority  to  call 
them  in  Qlieftion,  How  or  in  what  Manner  they  fpend 
them.  Why  all  this  Equipage  and  Appearance  ?  Why 
are  you  fo  High  in  your  Entertainments  ?  Why  do  you 
lavifli  your  Money  fo  Profulely  in  Games,  and  Spores,  and 
other  Expenfive  Diverfions  ?  The  Anfwer  of  thefe  Men 
to  this  Kind  of  Admonition  is,  generally  Speaking,  a 
little  Rough  and  Uncourtly,  Concern  yourfdf  -witb 
your  own  Affair Is  it  not  Lawful  for  me  to  do  what 
I  will  with  my  own  ?  Now  This,  Queftionlefs,  is  a 
very  Grievous  and  a  very  Deflru£live  Errour.  Fcr 
tho'  it  be  confefs'd,  That  every  Man  has  a  Legal 
Right  to  what  he  poflefles,  and  thai  no  Man  with- 
out 


JO  The  Art  of  Dftng  well 

out  Injury  and  Injuftice  can  Claim  or  Deprive  him 
of  that  Right  ^  yet  if  we  confider  the  Dependency 
of  every  Man  upon  God,  and  the  Subferviency  of 
•  the  Creature  to  the  Creator,  Men  cannot  fo  pro- 
perly be  call'd  real  Proprietors  of  what  they  have, 
as  Managers  and  Stewards  for  Him ;  as  will  Appear 
from  many  Reafons. 

The  R  >yal  TfalmiB  Is  very  exprefs  to  this  Purpofe; 
The  Earth  is  the  Lords ^  and,  all  that  is  therein  j  the 
Compafs  of  the  Worlds  and  they  that  dwell  therein, 
Pfal.  xxiv.  I  •  And  again  in  another  Place,  /  know  all 
the  Fowls  upon  the  Mountains^  and  the  Wtld  Beafts  of 
the  Field  are  in  my  Sight,  If  I  he  Hungry^  I  will  not 
tdl  thee  ;  for  the  whole  World  is  mine^  and  all  that  is 
therein^  Pfal.  1.  ii,  12.  When  Bavid  offer'd  to  God 
for  the  Building  of  the  Temple,  Three  Thoufand 
Talents  of  Gold,  and  Seven  Thoufand  Talents  of  Re- 
filled Silver,  and  Marbk'Stone  in  abundance  ^  and 
when  the  Fathers  and  Princes  of  the  Tribes,  after  the 
Example  of  their  King,  had  ofiFer'd  Five  Thoufand 
Talents  of  Gold,  Ten  Thoufand  Talents  of  Silver, 
and  Eighteen  Thoufaad  Talents  of  Brafsj  and  a  Hun- 
dred Thoufand  Talents  of  Iron,  he  makes  this  Ack- 
nowledgment to  God  j  Thine ^  O  Lord,  is  the  Great- 
nefs,  and  the  Fower^  and  the  Glory,  and  the  ViBory^ 
and  the  Majefiy  ;  For  all  that  is  in  the  Heaven  and 
in  the  Earth  is  thine  5  thine  is  the  Kingdom  O  Lord, 
find  thou  art  exalted  as  Head  above  alL  Both  Riches 
and  Honour  come  of  Tkee^  and  Thou  Reignefi  over  all^ 
6cc.  But  who  am  I,  and  what  is  my  Pecfle,  that  we 
[hould  he  able  to  Offer  fo  willingly  after  this  Sort  ?  For 
all  Things  come  of  Thee,  and  of  J  bine  have  we  given 
jUe^  I  Chron.  xxix.  II,  12,  I4»    And  to  confirm 

ihi? 


7he  Art  of  Dying  well  5 1 

this  beyond  the  Poflibiliry  of  a  Denial,  we  have  the 
Teftimony  of  God  himfclf  j  The  Stiver  is  M'me^  and 
the  Gold  is  Mine,  faith  the  Lord  of  Hofls,  Hagg.  ii.  8, 
The  Parable  of  the  Unjuji  Steward^  is  a  farther 
Confirmation  of  this  Truth.    There  yvas  a  certain  Rich 
Mah^  frjs  our  Saviour^   who  had  a  Steward;  and 
the  fame  was  accufed  mto  him,  that  he  had  wafied  his 
Goods,    And  he  calfd  him,  and  faid  mto  him,  How  is 
it  that  I  hear  this  of  thee  ?  Give  an  Account  of  thy 
Stewardjhip  ;  for  thou  mayeft  he  no  longer  Steward,  By 
the  Rich  Man  here  mention'd,   no  doubt  of  ir,  is 
meant  God ;  by  the  Steward,  according  to  the  Origi- 
nal, is  under  flood  a  Man  of  fome  Subftance  ;  St.  Auftin^ 
Sr.  Chrifo^om,  and  almoft  all  the  Fathers  interpret  the 
Word  in  this  Senfe    This  then  is  an  unqueftionable 
Truth,  as  unqueftionable  as  the  Gofpel  itklf.  That 
whatfbever  any  Man  Pcflefles,  tho'  Humanly  Speaking 
lie  has  never  fo  Juft  a  Right  to  it,  yet  that  in  Fa^l", 
he  is  no  other  than  a  Steward  or  Difpenfer  of  God  s 
JBounty,  and  that  he  is  accountable  to  his  Mafter  for 
ihe  leafl  Misapplication  of  it.    And  this  Aflertion  is 
/entirely  agreeable  to  the  whole  Defign  and  Tenor  of 
this  Parable  ;  in  which  it  evidently  appears,  that  if  a 
Man  Misbehaves  himfelf  and  Afls  Unjuftly,  the  Lord 
^^of  the  Houfhold,  either  by  Poverty  or  Death,  can 
remove  him  from  his  Scewardflhip ;  which  is  the  Genuine 
'Senfe  of  thole  Words,  Give  an  Account  of  thy  Stev^ardm 
^ip,  for  thou  maffi  he  no  longer  Steward,    Many  Rea- 
ions  may  be  given  why  God  fb merimes  thinks  fie 
%o  remove  .Rich  Men  from  their  Srewardfhip,  by  Re- 
ducing them  to  a  Stare  of  Poverty  ;  And  indeed  the 
Loffes  which  RJch  Men  SuflFer  either  by  I^and  or 
vj^atefj,  by  Shipwrecks  and  Inundations,  by  Robbery 


32  The  Art  ofDfing  well. 

or  Fire,  by  too  much  Rain,  or  too  much  Want  of  \i% 
are  only  fo  many  Voices  from  God,  and  Exprefs  De- 
clarations as  it  were  of  this  Heavy  Judgment ;  Thou 
Jhak  be  no  longer  Steward, 

The  Advice  which  is  added  in  the  Conclufion  of 
this  Parable,  M^h  to  yourfelves  Friends  of  the  Mam" 
mon  of  Unrtgbteoufnefs ;  that  when  ye  failj  they  may  re- 
ceive  you  into  everlafiing  Hahitattons,  Verf  9.  is  not 
intended  as  an  Exhortation  to  Rich  Men  to  be  Chari- 
table to  others  out  of  what  is  unjuftly  gotten  •  but  in 
Reality,  that  they  (hould  Exercife  rheir  Charity  with 
thofe  Things,  which  are  not  really  the  True  Riches, 
but  are  only  Improperly  cali'd  fo.    This  Explanation 
of  the  Words  is  confirm'd  by   what  follows,  where 
our  Saviour  fays ;  If  ye  have  not  been  faithful  in  the 
unrighteous  Mammon^  who  will  commit  to  your  Truft  the 
True  Richest  Verf.  11.  i,  e.  If  you  have  not  made  a 
Right  life  of  Worldly  Treafures,  who  will  commit  to 
your  Care  the  True  Riches  ?  /.  e,  the  Riches  of  God*s 
Grace  •>  and  thofe  Valuable  Qualifications  which  Enno- 
ble and  Enrich  the  Mind.    Thefe  Words  are  thus  Ex- 
plained both  by  St.  Cyfrian  in  his  Difcourfe  of  Charity 
and  Good  Works^  and  St.  Aujtin  in  his  Second  Book 
of   Evangelical  ^efiions,  where  he  Expounds  This 
Mammon  of  Unrighteoufnefs ,    to  mean  only  thofe 
Riches  which  Ignorant  and    Worldly  Men  miftake 
for  fuch  ;  when  at  the  fame  Time,  Men  of  Better 
Judgment,  and  more  Holinefs,  look  upon  thofe  Riches 
with  Cbldnefs  and  Indifference,  and  Efteem  the  Gifts 
and  Graces  of  the  Holy  Spirit  to  be  the  only  True 
Riches. 


7he  Art  of  Dying  well.  $3 
I  (hall  give  but  one  Inftance  more  to  this  Purpofe 
and  that  is  in  the  Chapter  before  us,  and  which  indeed 
may  belook'd  upon  as  a  Commentary  upon  the  Parable 
of  The  Unjufi  Steward,    There  ivas  a  certain  Rich  Man^ 
fays  our  Saviour  ^  who  v)as  clotFd  in  Purple  and  fine  Linnen^ 
and  fared  [umptuoujly  every  Daj,  And  there  was  a  cert  am 
Beggar  named  Lazarus,  which  was  laid  at  his  Gate,  full  of 
Sores.   And  defiring  to  he  fed  with  the  Crumbs  which  fell 
from  the  Rich  Mans  Table ;  Moreover  the  Dogs  came  and 
licked  his  ,^ores  ;  and  it  came  to  fafs  that  the  Beggar  dyed^ 
and  was  carried  by  the  Angels  into  Abraham's  B<fomi 
The  Rich  Man  alfo  dyed,  and  was  buried.    And  in  Hi  II 
he  lift  up  his  EyeSy  being  in  Torment s^  &c.  Verf!  19, 
2.0,  ai,  22,  ag. 

This  Rich  Glutton,  quefiionlef?,  was  one  of  thofe 
Perfbns,  who  look'd  upon  themfelves  as  Abfolute  Pro- 
prietors of  their  own  Riches,  and  not  as  the  Difpenfers 
or  Stewards  of  God  :  And  therefore  was  of  Opinion, 
that  to  Feaft  High,  and  Drefs  Sumptuoufly,  to  follow 
his  Sports  and  Recreations  Inceflantly,  and  to  divert 
himfelf  witl^  Plays  and  Mafquerades,  were  no  Offences 
againft  God,  tho'  he  was  no  Way  Beneficial  to  the 
World.    This  is  the  Language  of  fuch  Men  j  I 
fpend  nothing  hut  what  is  my  own.    I  do  no  Injury  to 
any  Man,    I  Obey  where  God  has  Commanded  m,c- 
/  am  no  Blaffhemer,    I  was  never  Guilty  of  Verjury. 
^*  1  amy  to  the  utmofi.  Dutiful  to  my  Parents,    1  am 
"  Innocent   as  to  any   Charge  of  Murder^  Adultery^ 
Thefty  Bearing  Falfe  Witnefs,  or  Defiring  any  Thing 
that  is  my  ISJeighbours.'*    Now  if  this  Cafe  be 
rightly  Stated,    how  came  it  to  pafs  that  we  read, 
that  The  Rich  Man  lift  up  his  Eyes  in  Hell,  being  in 
yo^ent^  Why  5  this  can  be  accounted  for  no  other 
^.  F  Way 


54  -^yf  of  Dyiftg  well. 

Way  than  This,  That  this  Man  probably  in  fome 
Ihftances  was  Negatively  Good ;  and  perhaps  with  Re* 
fpe£J:  to  God,  and  hirafelf,  had  pprform'd  fome  Duties 
of  a  Pofitive  Nature;  yet  that  he  had  not  employ'd 
his  Subftance  to  the  Support  and  Maintenance  of 
the  Poor  and  Needy,  and  the  Publick  Benefit  of 
Mankind.  It  muft  be  confefs'd  therefqre  to  be  g 
General  Miftake  to  fay;  That  every  Man  has  an 
Abfblute  Right  to  that  which  is  his  Own  ;  and  Con- 
fequently,  that  he  is  at  Liberty  to  difpofe  of  it  as 
he  Pleafes.  For  if  there  had  been  any  Thing  more 
Remarkable  in  the  Behaviour  of  this  Man,  than  his 
Want  of  Charity,  in  all  Probability  it  had  been  Re- 
corded in  this  Parable  for  the  Inftruclion  of  Mankind ; 
but  fince  nothing  of  that  Kind  is  mentioned,  the 
whole  Parable  as  to  the  Principal  Dehgn  of  it,  muft  be 
interpreted  to  Point  out  to  us  this  Momentous  Truth  j 
That  to  go  fo  far  in  our  Ex  fences  in  Supporting  thg 
TriJe  and  Luxury  of  Lije^  as  to  unquahfy  ourfelves  to 
he  any  Way  Charitable  and  Beneficent  to  the  Toort 
v>ill  entitle  us  to  the  mofi  Dreadful  Funijhments  in  a  /«- 
tare  State, 

This  therefore  is  another  Rule  Preparatory  to  a 
Happy  Death  ;  That  a  Man  Serioufly  and  Frequently 
confider  with  hlmfclF ;  That  he  muft  certainly  give  an 
Account  to  God  of  all  his  Extravagance,  Superflui- 
ties, nay  even  his  unneceflary  Expences  ^  Becaufe  that 
by  thefe  Means  he  does  great  Injury  to  his  Diftrefs'd 
Brother,  and  Renders  himfclf  IncapabJe  of  being  any 
Ways  ufeful  to  the  World.  The  Cries  of  the  Sick  and 
Needy,  even  to  the  Day  of  Judgment,  will  reach  to 
Heaven  againft  him,  and  he  will  receive  his  Reward 
with  the  Rich  Man  in  the  Gofpel, 


The  Art  of  Dying  well  55 


C  H  A  P.  VL 

The  Sixth  Kale  Preparatory  to  the  Art  of 
Dying  well  is  ;  To  obferve  conftantly  the 
Three  Moral  Virtues  ^  viz,  Piety  towcirds 
God,  Jujlice  towards  our  Neighbour,  and 
Temperance  towards  Ourfelves, 

A  Ltho'  the  Three  Theological  Graces  of  Faiih^ 
^  Hopy  and  Charity^  are  a  fhort  Summary  oF  the 
whole  Body  of  the  Chrlftian  Religion,  and  Com- 
prehend the  whole  Art  of  Living  and  Dpng  weU ,  yet 
the  Divine  Spirit,  the  Fir  ft  Author  and  Revealer  of  the 
Word  of  God,  for  the  more  Perfedt  Underftanding  of 
this  Art,  hath  been  pleas'd  to  add  alfo  Three  Moral 
Virtues,  which  ate  of  Great  Service  and  Advantage  to 
that  Purpofe.  Thefe  Virtues,  in  fiiort,  are  Tempe- 
rance^ Juftice,  and  Godlmfs  j  of  all  which  Sr.  Vaul  in 
his  Epiflle  to  Titusy  thus  Expreffes  himfelf  in  this  Me- 
morable wSentence,  The  Grace  of  God  that  hringeth  Salva- 
tion^  hath  appeared  to  all  Men ;  Teaching  us,  that  denying 
Ungodlinefs  and  worldly  Luftspve  jhould  live  Soberly ^Righte- 
eujly,  and  Godly  in  this  pre fent  World,  Tit.  2.  11,  12.  In 
this  Pafi'age  we  have  alfo  briefly  compriz'd  the  whole 
Chfiftian  Law.  Flee  from  Evil,  and  do  the  Thirgi 
that  is  Good,  fays  the  Royal  Prophet.  Now  the  Na» 
ture  of  Evil  does  principally  Confift  in  thefe  Two 
Things  j  Firft  in  our  Turning  away  from  God,  by 
withdrawing  that  Obedience  and  Adoration  we  owe 
to  him  ;  And,  Secondly,  in  our  Turning  to  his  Crea^ 
tures,  and  fetting  our  whole  Heart  and  Affedlions  upon 
them.  This  Notion  of  the  Nature  of  Evi'3  is  altoge-' 
•  F  ^  thee 


SI  6  Ihe  Art  of  Bfing  well 

ther  agreeable  to  what  is  exprefs'd  by  the  Prophet 
Jeremiahy  Mj  Teople  have  committed  Two  Evils ;  they 
have  forfaken  me  the  Fountain  of  Living  Water and 
hew' J  them  out  Cifterns^  brok^en  Ctfierm  that  can  hold 
no  Watery  Chap.  ii.  13.  Now  the  Duty  of  every 
Man  who  would  avoid  both  thefe  Kinds  of  Evil,  is  to 
Deny  Ungodlinefs  and  IVorldly  Lups,  For  Ungodlinefs 
Turns  us  from  our  Creator,  and  all  Worldly  Lufts 
Terminare  in  the  Creature.  And  as  to  what  relates 
to  the  Pradice  of  (hac  which  is  Good,  a  Man  may  then 
be  (aid  to  Live  up  to  the  Terms  of  theGofpel  Obedience, 
when  he  Walks  Soberly,  Righteoufly,  and  Godly  in 
this  prcftnt  World  j  that  is  when  he  Pra6lices  the  Ne- 
ctffjry  Duties  of  Temferance^  Jufiice^  and  Holine[s, 

But  to  enlarge  farther  on  fo  Noble  and  Ufeful  an 
Argument  j  What  is  it  which  the  Apoftle  here  under- 
jftaTids  by  the  Word  Ungodlinefs  ?  What  does  this 
import  kfs  than  a  Contrariety  to  all  the  Purity  and 
Ferfe6^ion  of  God,  a  Repugnancy  to  his  Will,  and  a 
Difobedience  to  his  Commands  ?  Wherein,  on  the  other 
Hand,  does  the  Nature  of  Godlinefs  confift  ?  Or  how 
can  we  better  defcribe  its  Excellency  than  by  faying ; 
That 'tis  a  Ray  of  ihe  Divine  Spirit ;  fuch  a  Gift  and 
Difpenfation  of  the  Holy  Ghoft  as  difpofes  us  to  pay  to 
God  that  Revevencc  and  Worfhip  as  is  fuitable  to  the 
Perfe6l:ion  and  Excellence  of  this  Nature  ?  The  firfl: 
Step  to  a  pofitive  Holinefs,  and  to  Walk  Soherlj,  is  to 
be  Negatively  Good,  and  to  deny  Ungodlinefs,  or  which 
is  njuch  to  ihe  fame  Purpofe,  to  Live  fo  ftri£t  and 
fcvere  a  Life,  as  never,  fo  far  as  Worldly  Tempra- 
lions  and  Human  Frailty  will  give  us  leave,  to  be 
Guilty  of  any  Tranfgreffion  v/hatfoever.  But  what 
Reafon  is  there,  you'll  fay,  to  require  both  thefe  Duties 

of 


The  Art  of  Dying  welt  57 

of  us  ?  Is  not  one  efFeflually  Sufficient  without  the 
other  ?  The  Anfwer  is  ^  That  there  is  a  Neceffity  for 
Both,  and  that  it  was  the  Intention  of  the  Apoftle  in 
this  Scripture  to  cxprefs  to  us  the  Univerfality  of  our 
Obedience,  i.  e.  That  it  ought  to  exclude  all  Mixture 
of  Impiety  whatfoever.    And  indeed  there  was  good 
Rcafon  for  To  doing  ;  For  how  many  Men  may  v/e  ob- 
(erve  in  the  World,  who  divide  their  Services  between 
God  and  the  Devil  ?  Half  Saints  and  Half  Sinners  I 
Too  Da/  moft  Religioufly  Devour,  too  Morrow  as 
notorioufly  Profane.    But  what  an  Inconfiftency  in 
Pra£i:ice  is  here  ?  This  is  nothing  lefs  than  to  Worlhip 
God,   and  to   Blafpheme  Him,   to  Rtverence  and 
Affront  Him  at  the  fame  Time*    There  lays  an  Obliga- 
tion then  upon  every  Man  who  would  Live  and  Die 
well,  not  only  to  abftain  from  all  Manner  of  Evil 
whatfoever,  but  to  follow  the  Advice  of  St.  Paul^  and 
to  abftain  even  from  the  leaft  Shadow  and  Appearance 
pf  it. 

This  therefore  is  what  is  next  Remarkeable  in  the  Ad-' 
vice  of  the  Apoftle  ,  'viz,.  That  a  Man  fhould  not  only 
deny  XJngodlinefs ;  but  that  he  fliould  deny  All  Ungodli'-^ 
nefs ;  ^  e.  All  Kinds  and  Degrees  of  it  •  That  he  fliouId 
not  only  keep  himfelf  Innocent  from  the  more  Enor* 
mous  and  Crying  Sins,  but  that  alfb  he  (hould  keep  ofiF 
from  the  Infedion  of  Lefler  Evils  ^  That  he  (hould  take 
care  not  only  that  he  give  no  111  Example  or  Offence 
by  a  more  Open  and  Publick  Misbehaviour,  but  that  al- 
ioj  That  he  be  guilty  of  no  Private  and  Secret  Sins.  All 
the  Tranfgreflions  of  this  Laftkind,  which  a  Man  can  be 
guilty  of,  are  a  Tacit  Impeachment  both  of  the  Omni- 
fcience  and  Omniprefence  of  God,  and  do  in  Fa6l  fup- 
po(e  that  he  do's  not  fee  them< 

I 


5  8  The  Art  of  Dying  well 

I  (hall  now  go  on  to  the  Second  Moral  Vertue  required 
of  us  ^  and  that  is  Jfufike  towards  Men.  The  Apoftle's 
Exhortation  is.  That  Denying  all  worldlj  tufts  we  (hould 
walk  Righteoufly  or  fuftlj.  And  the  Reafon  why  he  en- 
joyns  Men  to  deny  in  the  firfl:  place  all  Worldly  Lufis, 
that  is  all  Immoderate  Love  of  the  Things  of  this  World> 
is  this  ^  That  it  Is  next  to  an  Impoflibilty  for  a  Worldly 
and  a  Covetous  Man  to  a6l  with  any  Regard  ro  Juftice 
to  Another.  The  Sin  of  Avarice  and  Duty  of  Honefty  are 
Incompatible.  Ic  is  ill  trufting  to  the  Uprightneis  and 
fair-dealing  of  a  SelUinterefted  Man,  who  has  no  other 
Pretence  to  Juftice,  than  barely  by  Difcourfing  of  k,  in 
order  to  deal  unjuftly  by  you. 

There  is  no  Occafion  to  explain  to  any  Man,  where- 
in the  Nature  either  of  Diftributive  or  Commutative  Ju- 
ftice doth  confift ;  becau(e  the  Nature  and  Obliga- 
tions to  thefe  Duties  are  Obvious  to  the  meaneft  Capa- 
city. Jt  is  One  of  the  Firft  Principles  of  the  Law  of 
Nature,  and  there  is  no  Man  fo  Ignorant  as  not  to  know 
it ;  That  fo  do  Juftly,  is  to  Ghe  to  every  Man  his  Due. 
This  is  farther  enforced  by  Revelation;  Render  therefore 
to  all  their  Due,  Tribute  to  whom  'Tribute  is  due^  Cu^om 
to  whom  Cuftomy  Fear  to  whom  Fear^  Honour  to  whom 
Honour^  Rom.  i  3.  7.  To  pay  Tribute  is  a  piece  of  Ju- 
ftice due  to  our  Prince.  To  honour  our  Parents,  and 
obey  our  Superiours  is  a  Duty  owing  to  them.  In  our 
Bargains  and  Contrads  with  each  other,  there  ought 
to  be  no  C  szening,  or  Over-reaching,  or  Taking  Ad- 
vantage of  the  Ignorance  or  Neceflity  of  our  Brethren, 
In  the  Diftribution  of  our  Charity  and  Publick  Benefa- 
ctions the  Obligations  to  Juftice  rife  higher.  The  In- 
tention of  the  Doncur,  and  the  Merit  of  the  Perfbn 
ought  Principally  to  be  confider'd.    All  the  Regards  of 

Friend- 


The  Art  of  Dying  welL  39 

Friendflbip,  Relation,  and  Intereft  ought  tobs  laidaCde. 
This  is  thiC  Judgment  of  the  Wife  Man,  Learn  Righted 
pufnefs  p  that  judge  the  Earth,  and  St.  James  lamen  s  the 
Unhappy  Cafe  of  Unjuft  Men  in  thefe  Words  j  Behold 
$he  Hire  of  the  Labourers »  which  have  reafd  down  your 
fields^  which  is  of  you  kept  back  by  Frauds  criethy  and 
the  Cries  of  them  which  have  reaped  have  enter  d  into  the 
Ears  of  the  Lord  of  Sabaoth,  Jam.  5'.  4, 

The  next  Moral  Vertue  to  be  confider'd  is  Sobriety^ 
or  Temperance :  Now  all  Worldly  Lufts,  and  Inordinate 
pefires  are  no  left  Oppofite  to  this  Vertue  than  they  are 
to  Juftice  and  Holinefs.  A  Temperate  and  Sober  Man 
lays  a  Reftraint  upon  his  Inclinations,  and  how  Craving 
and  Covetous  they  may  be,  he  refblves  with  a  ^ruc 
Chriftian  Courage  to  mortifie  and  fubdue  them. 

To  IValk  Soberly  in  the  Scripture  above  cited,  is  not 
only  to  avoid  the  Shameful  and  Prevaling  Sin  of  Drun- 
kennels,  but  aHo  to  obferve  a  Temperance  and  Moderation 
in  whatfbcver  we  Eat  alfo ;  fo  that  a  Man  (hall  govern 
himlclf  according  to  the  Rules  of  Decency  and  Reh'gion, 
and  not  according  to  the  Unreafonable  Demands  of  an 
Unfatiable  Appetite.  The  Examples  of  the  Great  and 
Wealthy,  in  this  Refpe61:  have  no  Influence  upon  a  So- 
ber Man,  who  takes  the  Meafures  of  all  his  Actions  not 
fromaConfideration  of  the  Quality  and  High  Station  of 
the  Perfbns  who  a6l  fo  and  fo,  but  from  a  Judgment  of 
the  Reafbnablenefs  and  Fitnefs  of  the  Thing  to  be  Done. 
TheWifdom  j4gur  was  in  nothing  more  Confpicuous 
than  in  that  Petition  he  made  to  God,  Give  me  neither 
Toverty  ncr  Riches  ^  Feed  me  with  Food  conve?uent  for 
Vte,  Prov.  30.  8.  And  Sr.  Faul  exhorts  all  Men  to  the 
fame  Purpofe ;  Having  Food  and  Raiment  let  us  be  there* 
mth  comnt^  i  Tim.  6*  v.  8.    The  Obfervation  of  the 


40  T"^^  Trying  well. 

Apoftlc  convinc'd  hinii  no  doubt  on'r j  that  Riches  and 
Abundance  are  many  times  top  Powerful  Temptations 
to  Luxury  and  High  Living.  Our  Bleffed  Saviour  who 
Was  Divine  Wifdom  itlelf  has  declared  that  the  State 
and  Condition  of  the  Poor  Man,  upon  this  Account,  is 
Preferable  to  that  of  the  Rich.  Blejfed  are  ye  Voor^  and 
Wo  unto  you  that  are  Rich,  Luke  6.  20.  24. 

That  a  Man's  Excefles  therefore,  and  Intemperance 
may  not  fly  in  his  Face  at  his  Laft  Hour,  Let  him  not 
follow  the  Inclinations  .of  tho(e  who  give  themfelves  up 
to  Brutality  and  Appetite,  and  are  fo  immers'd  in  Flefh 
and  Senfe,  that  they  have  fcarce  any  Relifh  of  any 
thing  but  what  they  See  or  Tafte.  Whatfoever  he 
expends  in  the  Gratification  of  his  Palate,  let  him  Con- 
fider  that  this  might  have  been  lay'd  out  with  greater 
Advantage  in  Private  Charities  and  Publick  Benefa- 
ctions. And  that  he  may  raife  his  Thoughts  above 
the  Pleafures  of  Senfe,  let  him  look  to  thofe  Enter- 
tainmenrs  fuited  to  a  Spiritual  Appetite,  fuch  as  neither 
Eye  hath  feen^  nor  Ear  hearJ,  neither  hath  it  enter  J, 
into  the  Heart  of  Man  to  conceive  ;  Waiting  for  that 
bleffed  Bofe^  and  the  glorious  Af fearing  of  the  great  God, 
and  our  Saviour  Jefus  Christ, 


CHAP.  V. 


The  Art  of  Dying  well. 


CHAP.  VIL 

The  Seventh  Ktile  Preparatory  to  a  HaPfj 
Death  is  This'^  That  a  Man  maintain  a 
Gonftant  Intercourfe  with  God  by  Prayer. 

THE  Precepts  hitherto  mentlon'd  for  The  Art  of 
Dying  Tvell^  have  been  wholly  deriv'd  fiora  a 
Confideration  of  the  Three  Theological  Graces,  Fatth^ 
Hope^  andf  Charity  :  And  alfo  from  the  Three  Moral 
Virtues  of  Godlinefsi  Juflice,^  and  Temperance  ;  I  fhall 
now  defcend  more  Particularly  to  a  Confi deration  of 
thofe  Duties  which  are  the  Natural  and  Moral  Confe- 
(]uences  of  thofe  Virtues,  and  have  a  near  Reiemblance 
to  them  ;  and  thofe  are  Frayer,  Fafimg^  and  Giving  of 
Alfns,  For  as  the  Duty  of  Godltnefs  relates  ro  Gad, 
That  of  Juftice  to  our  Neighbour,  and  That  of  Tempe- 
ranee  to  ourfelves ;  fo  docs  alfo  Trayer  or  Devotion ^ 
which  is  a  Religious  Adl,  relate  alfo  to  God ;  as  does 
Alms  giving^  which  is  an  Acl:  of  Mercy,  relate  to  others^ 
and  Fafiing^  which  is  an  A61  of  Abfiinence,  relate  fo 
ourfelves.  The  Subje£l  of  Pr<2j/er  has  been  often  Treated 
of  by  many  Learned  and  Devout  Men.  The  Method 
I-fliall  obferve  at  Prefent,  as  beingr  the  moft  ufeful  Way 
of  Dilcouriing  on  that  Duty,  fhall  be  to  conGder,  Firft^ 
the  Necefficy  ard  Obligation  every  Man  has  to  perform 
if.  Secondly y  The  Great  Advantages  of  it  and  Thirdly ^ 
the  Good  Qualifications  that  ought  to  attend  i:. 

Now  the  Neceffity  of  Prayer  will  fully  Appear,  if 
we  confider  either  the  Wants  or  Men,  or  the  Power 
and  Goodnefs  of  God.  For  altho'  God  by  Virtue  of 
His  Omnifcience  has  a  Full  and  Perfed  Knowledge  of 

G  ail 


42  The  Art  of  Dying  welU 

all  the  Wants  and  Ncceffities  of  Mankind  j  yet  that 
Men  might  not  fet  too  fmall  a  Value  upon  his  Gifts  and 
Difpenfations,  or  live  In  a  State  of  Impiety  and  Inde- 
vorion,  or  not  Acknowledge  their  own  Infufficiency  or 
Dependance  upon  him ;  I  fay  God,  for  thefe  Reafbns, 
has  thought  fit  to  appoint  Prayer  as  the  Ordinary 
"Means  of  obrainlng  any  Spiritual  or  Temporal  Blefling 
they  may  have  Occafion  for.  It  is  therefore  enjoy n'd  in 
St.  Lukey  That  Men  ought  always  to  fraj,  and  not  to 
faint.,  Luke  i8.  i.  And  again  Chap,  xxi,  36.  Watch 
ye  therefore^  and  pay  always^  and  St.  Vaul  to  the  fame 
Furpofe  \  Tray  -without  Ceafing^  i  Thcf  v.  1 7.  The 
Meaning  of  which,  and  other  Texts  of  the  like  Form 
oi  Exprellion  is  not  that  a  Man  fliould  empk)y  his 
xwhole  Tirpe  in  lo  Important  a  Duty,  or  in  Truth  fuch  a 
Portion  of  ir,  as  would  difengage  him  from  other  Ne- 
C£flary,and  indeed  Unavoidable  BufinelJes  of  Life;  but 
only  that  jie  ill Duld  never  be  Unmindful  of/  the  Obliga- 
tions of  this  Duty,  that  he  ihould  always  keep  himfelf 
in  a  right  Frame  and  Difpofition  of  Mind  for  the  Per- 
formance of  it  i  and  LafrJy,  That  he  fhould  upon  all 
proper  Emergencies  and  Occafions  be  ready  and  willing 
to  ExercKe  himfelf  in  it.  This  Senfe  of  thefe  Precepts 
is  eafily  Juftify'd  by  the  Example  of  our  Saviour  and 
his  Apodles^  for  neither  of  them  did  ever  fo  wholly 
addict  themfelves  to  Prayer  and  Devotion,  (tho'  None 
did  ever  mere  conftancly  praf^ice  that  Duty)  fo  as  to 
emit  the  Promulgation  of  the  Gofpel,  and  to  confirm 
the  Truth  of  it  by  Signs,  and  Wonders,  and  all  the 
Supernarural  Evidences  of  a  Divine  Power;  And  yet 
they  might  not  improperly  be  faid  to  Tray  always,  be- 
caufe  they  kept  up  to  a  dally  and  ccnftant  Exercile 
of  It,     This  Interpretation  of  thoft  Texts  before 


The  Art  ofD/ing  well  45 

Cited  5s  alfo  vindicated  by  the  Expofition  of  the  Like 
-Way  of  Speaking  in  other  Paffages  of  Scriprure.  Tr^us 
'  where  we  read,  My  Eyes  are  Ever  looking  w^to  the 
Lord,  and  his  fraife  (hall  Ever  be  in  my  Mouthy  Pfal.  24. 
53.  And  that  Text  mentioned  by  Sr.  Luke,  of  thofe 
who  were  Witneffes  of  our  Saviour's  Refurretlicn,  That 
""they  'were  Continually  in  the  Temple  fraijing  and  hlejp.r?g 
CoJj  Verf.  5^3.   The  Words  in  all  thefe  Places  import 
only  a  Frequency  in  fo  doing. 

I  proceed  now  to  conlider  the  Great  Advantages  of 
Prayer  and  Devotion,  and  the  Firft  I  (hall  mention  is 
This  y  That  Prayer  is  a  Duty  Acceptable  to  God,  and 
Entitles  us  to  his  Favour.    Thou^  when  thou  prayefi^ 
enter  into  thy  Clofety  and  when  thou  haft  jlnit  thy  Door^ 
fray  to  thy  Father  which  is  in  Secret,  and  thy  Father 
'Tphich  feeth  in  Secret^  [hall  Reward  thee  openly,  Mar.  vi» 
6.   Thefe  Words,  tho'  they  mention  Secret  Prayer  in 
Particular,  yet  are  they  not  Exclufive  of  Publick  De- 
votion; for  it  is  certain  that  our  Saviour  himfclt  pray'd 
"in  Publick,  when  he  railed  Laz^arus  from  the  Dead 
but  are  only  a  Prohibition  of  a  Pharifaical  and  Hypo- 
critical Way  of  Praying  in  Publick,  to  be  feen  of  Men, 
and  of  that  Ollentation   and  Vain- glory  which  Men 
may  Affe6t  by  fo  doing.  The  ExprefTion  here  mentioned 
\that  he  jhall  Reward  thee  openly,  imports  ;  That  God 
takes  Notice  of  the  Prayers  of  good  Men,  that  he 
•  hears  them  with  Pleafure,  and  will  return  them  with 
*his  Bounty.     That  Prayer  is  a  Duty  Indrum^ntal 
to  the  obtaining  all  the  Bleffings  of  what  Kind  foever 
we  may  have  Occa^fion  for,  St.  Chrjfoflcm  does  very 
Elegantly  fet  forth  in  his  Two  Books  of  Vrajer,  In 
comparing  it  by  a  Very  proper  Similitude  to  that  Help 
and  Affiftance  which  Men  receive  from  the  life  of  their 

Q  2  own 


44  7/?'^  Art  ofD/ing  well. 

own  Hands.  For  as  Man  who  is  born  in  a  State  of 
Nakednefs,  and  Poverty,  wholly  uncapable  to  Dtfend 
himfelF,  and  yet  in  the  greateft  Want  of  Defence,  lays 
under  the  hlghefi:  Obligations  to  God  for  beftowing  his 
Hands  upon  him,  and  allowing  him  the  Proper  Ufe  of 
them,  by  which  he  is  capable  of  Maintaining  hiKifelf  in 
all  rhe  Gonveniencies  and  NcceflTuies  of  Life  j  fo  does 
he  alfo,  as  confider'd  in  a  Spiritual  Gapaciry,  and  as 
Depending  v/hol!y  upon  the  Divine  Provider.ce,  lay 
under  the  ftrongeft  Ties  of  Gratitude  and  Acknow- 
ledgment to  Reverence  and  Adore  that  Power,  which 
was  plcas'd  to  Inftitute  Prayer  as  the  Neceflary  Means  of 
deriving  upon  him  not  only  all  Temporal,  but  alfb 
all  Spiritual  Bkffings  whatfoever. 

Rjt  befides  this  Gonfiderable  Advantage  of  Prayer, 
in  Recommending  us  to  the  Favour  of  God,  I  (hall 
brittiy  take  Notice  of  many  other  Inferiour  Advantages 
which  always  attend  it.  As  in  the  firft  Place,  There  is 
no  Dury  which  does  fb  much  Enlighten  the  Minds  of 
Men,  and  clears  them  from  all  tliat  Darknefs  andCon- 
fufion,  which  Sin  and  Error  caft  upon  them,  as  does 
Prayer  and  Devotion.  They  had  an  Eye  unto  him^  and 
operc  I'ghtndy  fays  the  Royal  FfalmiBj  Pfal.  xxxiv.  5'. 
In  the  next  Place  this  Duty  does  excite  in  us  a  Holy 
Trull  and  Confidence  in  God  ;  for  the  more  Frequently 
any  Man  Addreffes  hlmfelf  to  God  in  Prayer,  the 
more  Reafcin  he  has  to  affijre  himfelf  of  his  Providence. 
*Tis  anodier  Advantage  of  Prayer  in  the  Third  Place, 
that  it  Raifes  and  Jncreafes  in  us  the  Love  of  God,  and 
Provokes  us  to  Worfhip  him  with  High  and  Afpiring 
Aflicllons,  with  Elevated  Hearts  and  Minds,  with  Holy 
and  Heavenly  D. fires.  The  4'h  Advantage  of  it  is. 
That  it  Teaches  us  Humilicy  and  LowHnefs  of  Mind, 

as 


The  Art  of  Dying  well.  45 

as  being  confcious  of  our  own  Wcaknefs  and  Imper- 
fections, and  the  Mighty  Power  and  All- Sufficiency  of 
God.    For  whofoever  Petitions  God  for  the  Supply 
of  his  Wants,  does  in  Effedl  Acknowledge  himfelf  to 
be  no  better  than  a  Beggar,  and  this  Confideration 
throws  him  into  a  Mean  Opinion  of  himfelf,  of  his  Na- 
turals and  of  his  Morals,  of  his  Acquirements  and  of 
his  Performances  ;  and  makes  him  Cautious  how  he 
Approaches  that  Almighty'  Prefence,  upon  whom  he 
entirely  » depends  for  every  Thing  he  wants.  Again; 
The  Conftant  Exercile  of  Prayer  and  Devotion  begets 
at  laft  in  a  Man  a  Contempt  of  all  Senfual  and  Workily 
Enjoyments  whatfbever  :  For  no  Man  who  Maintains 
a  Dally  Intercourfe  with  God  by  Prayer,  and  lives  in  a 
Continual    Meditation    of    Heaven    and  Heavenly 
Things,  but  muft  be  entirely  Loft  and  Dead  to  all 
Earthly  Satis fa£]:ions.  In  the  <5th  Place  this  Duty  creates 
in  us  an  InexprelTible  Delight  and  Joy  j  and  this  is  evi- 
dent from  hence,  that  Hiftory  affords  us  many  Examples 
of  Primitive  Devotion,  who  continued  whole  Days  and 
Nights  in  the  Exercife  of  Devotion.    In  the  7th  and 
laft  Place,  The   Performance  of  this  Duty  is  no  lefs 
Honourable,  than  it  is  Pleafant  :  For  what  greater 
Dignity  can  God  beftow  upon  Man,  than  thus  to  admit 
him  into  a  Conference  with  Himfelf?  What  more  Va- 
luibie  Privilege  can  He  be  entitl'd  to,  than  thus  to 
hold  Communion,  1  may  fay,  a  Spiritual  Correfpondence 
with  God  ? 

I  proceed  now  idly.  To  confider  the  Good  Qualifi- 
cations that  ought  to  attend  this  Duty;  For  as  our 
Saviour  affures  us  •  Ask,^  and  it  (hall  be  given  jotii  Seek^ 
and  ye  jhalifindy  5cc.  For  every  one  that  asketh^  receiveth^ 
and  he  that  feehth  findeth,  Luke  xi.  p,  10..  But  that 

the 


^6  The  Art  of  Dying  well 

the  whole  Succefs  and  Grant  of  our  Prayers  depends 
upon  the  Performance  of  fuch  and  fuch  Conditions^  St. 
yams  convinces  us,  when  he  tells  us,  That  Men  may 
ask^  and  receive  net  j  hecaujethey  ask  amifs^  James  iv.  3, 
This  therefore  is  the  Force  of  the  Argument ;  He  that 
defires  of  God  that  he  may  live  a  Holy  and  a  Virtuous 
Life,  (hall  obtain  his  Petitions  j  and  whofoever  Defires 
of  God  the  Dury  of  Perfevcrance  in  Well-doing,  till 
the  Time  of  his  Death,  fhall  Confequently  receive  Eter- 
nal Life.  That  we  may  Practice  this  Duty  therefore 
with  a  juft  Regard  to  a  Holy  Life,  and  a  Happy  Death, 
1  (hall  conlider  thoCe  Conditions  and  Qualifications 
which  ought  to  Accompany  our  Devotions. 

Now  the  Firft  Qualification,  I  (hall  mention,  of  True 
Prayer  is  Faith ;  or  a  Firm  Belief  and  Perfwafion  of 
Mind,  that  God  will  give  us  the  Thing  we  ask  for, 
or  what  He  himfelf  (hall  judge  moft  Proper  and  Con- 
venient for  u'.  The  firft  Inftance  of  our  Faith  in  this 
Refpe6t  is,  to  Believe  that  God  is  j  The  Second  to  Be- 
lieve that  he  is  Able  and  Willing  to  relieve  us.  For  hw 
fljall  they  call  on  him^  in  whom  they  have  not  helievd  ? 
fays  St.  Taul^  Rom.  x.  14.  And  St.  Jamts ,  But  let  a 
Man  ask  in  Faith,  nothing  Waveringy  James  i.  16m 
Now  the  Neceflity  of  Faith  in  Order  to  perform  Rightly 
the  Duty  of  Prayer,  is  not  to  be  fb  Explain'd  j  as  that 
every  Man  lays  under  the  Obligation  of  Believing, 
That  God  will  Anfsvier  his  Petitions,  in  granting  every 
Thing  which  he  may  Ask  of  him ;  For  God,  for 
Reafbns  beft  known  to  Himfelf,  does  many  Times 
with-hold  the  Favours  we  may  Requeft  of  Him^  and 
that  too  very  often  in  Kindnefs  to  us.  Such  a  Parti- 
cular Faith  as  This,  is  not  expected  of  the  Devout 
Petitioner  j  but  only  a  General  Belief;  That  God  is  a 

moft 


The  Art  of  Dying  well.  i^j 

moft  Powerful,  moft  Knowing,  moft  Merciful,  and  a 
moft  Holy  Being  ;  and  confequently.  That  he  is  Able 
and  Willing,  and  that  he  Knows  in  what  Manner  to 
Relieve  us  ^  I  mean  in  whatfoever  it  may  be  Proper  for 
him  to  Give,  or  for  us  to  Receive.    This  General 
Faith  was  What  was  required  of  the  Two  Blind  Men» 
when  they  defir'd  our  Saviour  to  Heal  them,  Jejus  faith 
unto  them^  Believe  ye  that  I  am  able  to  do  this  ?  Mat.  ix. 
28.  The  fame  Kind  of  Faith  it  was,  which  David 
pray'd  with,  when  he  implor'd  God  in  Behalf  of  his 
Sick  Son  j  That  he  did  not  Pray  with  a  Firm  Belief, 
That  he  would  grant  him  the  Particular  Thing  he 
Pray'd  for,  is  plain  from  his  own  Words  j  Who  can  tell 
whether  God  will  he  gracious  to  me^  that  the  Child  may 
live  ?  %  Sam.  xii.  22.  i.  t.  1  am  not  fure  that  I  (hall 
Prevail  by  my  Prayers,  however  I  will  not  be  Want- 
ing in  the  Means  appointed,  and  leave  the  Succefs  of 
all  to  God.    It  was  with  fuch  a  Self-rcfigning  Faith 
which  St.  Vaul  pray'd,  when  he  befought  God,  That 
the  M^jfenger  of  Satan  might  depart  from  him^  x  Cor.  xii» 
8.  It  is  certain  in  this  Inftance,  that  St.  Vaul  pray'd 
with  Faithy  which  we  may  reafonably  conclude  had 
been  Falfe  and  III- grounded,    had  he  Believ'd  that 
God  would  have  Anfwer'd  him  in  That  Requeft  5 
for  it  is  plain  from  the  Event  of  the  whole,  That  he 
did  not  Obtain  what  in  (6  particular  a  Manner  he  pe-' 
tition'd  for.    'Tis  with  this  General  Belief,  That  th« 
Church  Herfelf  prays  for  All  Jewsy  Turksy  Infidels 
and  Hereticks ;  and  yet  'tis  certain  that  Her  Prayers  are 
not  always  Anf«vered  in  Their  Converfion. 

A  Second  Qualification  necelTary  for  the  Right  Per- 
formance of  the  Duty  of  Prayer,  is  Hope^  or  a  modeft 
fruft  in  God,  that  he  will  Anfwer  our  Petitions  in 

the 


48  Th^  Art  of  Dying  vcelL 

the  very  Particular  Inftances  we  (hall  Defire  of  hira.' 
For  altho'  no  Man  ought  by  a  ftrong  Faith,  which  is 
an  A(5l  only  of  the  Underftanding,  to  Determine  God  as 
it  were  to  a  Particular  Conceflion  of  whatfbever  he 
may  Ask ;  yet  I  can  fee  no  Reafon  why  any  Man  may 
not  have  a  well  grounded  Hope,  which  is  an  A6lion  of 
the  Will,  in  the  Goodnefs  of  Divine  Providence,  and 
a  Firm  Confidence  that  God  will  Return  his  Prayers, 
as  to  what  may  be  particularly  (^^^nd  of  him.  This 
Qiialification  of  Prayer  St.  Taul  requires  of  ^all  Men> 
where  he  fays,  Let  us  therefore  come  Boldly ,  i,e.  with  a 
Firm  Truft  and  Confidence  to  the  Throne  of  Graces 
Heb.  iv.  16.  And  the  Royal  Pfalmiff  introduces  God 
Speaking  after  this  Manner,  /  will  deliver  him  hecaufe 
he  hath  trufied  in  me.  It  is  for  this  Reafon,  that  when 
the  Holy  Scripture  Mentions  any  Thing  concerning 
Faith,  it  many  Times  fubjayns  fomething  of  our  Truft 
and  Confidence  in  God.  Hence  it  is  that  we  read  in 
Sr.  Markt  That  whofoe'ver  Jhall  fay  unto  this  Mount ainy 
Be  thou  removed^  and  be  thou  caH  into  the  Sea,  and  (Ijall 
not  doubt  in  his  Hearty  but  fhall  believe  that  thofe  Things 
which  he  faith,  Jhall  come  to  fafs,  he  [hall  have  "what* 
foever  he  faith^  Mark.  xi.  ig. 

A  Third  Qualification  of  the  Du^y  of  Prayer  is  a 
General  Righteoufnefs ;  or  fuch  a  Conftant  Habicual 
Holinefs  as  is  Confiftent  with  a  State  of  Weaknefs  and 
Temptation,  'Tis  unrcafonable  to  fuppofe  that  God 
will  beftow  his  Benefits  upon  thofe  who  are  at  Enmity 
with  him.  This  is  abundantly  confirm'd  by  the  Royal 
TfalmiB^  The  Eyes  of  the  Lord  are  over  the  Righteous, 
and  his  Ears  are  of  en  unto  their  Vrayers^  Pfal.  xxxiv.  1 5'. 
And  in  another  Place^  If  I  incline  untoWickednefs  in  my 
Hearty  the  Lord  will  ?}ot  hear  me^  Pfal.  Ixvi.  16,  la 

the 


The  An  of  B/ing  well.  49 
iJue  l^eW'Te^ament  vr  have  this  Afllirance  from  our 
Lord  ;  If  ye  abide  in  we,  and  my  Words  abide  in  you^  ye 
jhall  ask  what  ye  ivill,  and  tt  {hall  be  done  unto  yoUi 
John  XV.  7.  And  Sr.  John  very  fully  to  the  fcirne  Pui- 
pofe  Beloved^  if  our  Heart  condemn  us  not^  then  hn^e 
we  Confidence  towards  Qod,  And  whatfoeuer  we  ask^ 
we  receive  of  hpm^  becaufe  we  keep  his  Commandments, 
I  John  iii.  21,  22.  This  was  the  Cafe  of  the  Publican 
in  the  Gofpel.  This  Man  went  Home  Juflify'd,  upon 
his  Addreffes  to  God  for  the  Remiffion  of  his  Sin, 
riot  as  a  Tranfgreflor,  but  as  a  Penitent  j  For  every 
Sinner  is  in  a  Scare  of  Enmity  with  God,  but  every 
Penitent  is  Entring  into  Friendfliip  and  Favour  wi'h 
him.  He  that  Lives  in  a  State  of  Sin,  dees  that  which 
is  Difpleafmg  to  God,  but  he  that  begins  to  Repent, 
does  that  which  is  Pleafing  to  him  j  inafmuch  as  it  is 
more  Acceptable  to  God  that  a  Man  (hould  be  Concern'd 
for,  and  leave  his  Vices,  than  that  he  Ihould  obftinatdy 
perfift  in  them. 

A  Fourth  Qualification  neceffary  for  the  Performance 
of  this  Duty  of  Prayer  is  Humility  ,  or  a  Mean  and 
Low  Opinion  of  ourfelves,  when  we  Addrcfs  ourftlves 
to  the  Great  and  Ir.comprehenfible  Majefty  of  God, 

There  is  nothing  which  Difqualifits  a  Man  more  for 
the  Receipt  of  Human  Bencfirs  than  a  Bold  and  Impe- 
rious Way  of  Asking.  ^We  have  no  Pow^r  to  Com- 
mand the  Favours  of  others,  and  whenever  we  attempt 
it,  we  many  times  fuffcr  for  our  Prefumpiion.  No'^v 
if  the  Cafe  ftands  thus  with  Regard  to  Men,  how  ought 
it  to  Rife  in  Proportion  with  Refpe^l  to  God  ?  There  is  ar^ 
infinite  Difparity  both  with  Relation  to  the  Perfbn  we 
ask  the  Favour  of,  and  in  the  Favour  it  felf.  This 
yirtue  of  Humility,  as  it  relates  to  Prayer,  confifrs 

H       •  ■  ^rd 


50  The  Art  of  Dying  well 

Firfl  in  Dlfclaimlng  all  Right,  or  Pretence  of  Merit  to 
the  Bounty  and  Munificence  of  God  ,  And  idly^  in  Sub- 
mitting ourfelves  entirely  to  his  Providence,  both  with 
Refpe^V  to  the  Benefic  to  be  beftow'd  upon  us,  and 
the  Meafures  of  it.  The  Vrayer  of  the  Humhie^  faith 
the  Son  of  Sirach^  fiercer h  the  Clouds^  and  will  not  de- 
fart,  till  the  moB  high  Regard,  And  in  the  66th  of 
Ifaiahy  Ver.  i.  To  this  Man  will  1  look^  faith  the  Lcrd^ 
even  to  him  that  is  of  a  fure  and  contrite  Spirit^  and 
tremhleth  at  my  Word. 

A  Fifth  Qualification  of  Prayer  is  a  ^nOc  Attention  of 
Mind,  or  a  Watchfulnefs  over  our  Thoughts  in  our 
AddreiTes  to  God.  Now  this  is  Co  NeceflTary  to  the  Per- 
formance of  this  Duty,  That  it  may  not  improperly 
be  lerm'd  the  Life^  and  Spirit  of  all  Devotion  •  as  Ex- 
cluding from  thence  all  CarelelTnefsand  Indifierence,  all 
Calmnefs  and  Negligence ;  and  Implying  a  Strong  and 
Vigorous  Exercife  of  all  the  Faculties  of  the  Soul  in  the 
Difcharge  of  ir.  It  was  a  fevere  Reprehenfion,  that 
of  God  by  the  Prophet  Ifaiah^  This  People  honour eth  me 
with  their  Lips^  hit  their  Heart  is  far  from  me,  Chap.  xxix. 
i^.  Now  this  Dciy  IVatchfulnefs  and  Attention  of 
Mind  proceeds  from  an  Adive,  Powerlul,  and  a  Lively 
Faith-  For  whofbever  thorowly  confiders  himfelf  not 
only  as  a  Creature,  but  alfo  as  a  Sinful  Creature,  and 
Contemplales  on  the  other  Hanii  the  Infinite^  Adorable* 
and  Inconceivable  Majedy  of  God,  it  will  be  Im- 
pofTible  for  him  under  fb  mighty  a  Refie6lion,  not  to 
be  inflim'd  with  the  Higheft  Tranfports  of  Reverence 
and  Devorlor. 

I  (hall  fubjoyn  upon  this  Snbjc£^  Two  Remarkable 
Paffiges  taken  cut  of  the  Ancient  Fathers.  The  Firfl: 
!3  that  of  Sr,  Jerm^  in  his  Di??logue  againft  the  Lucife^ 


The  An  ofD/ing  well  51 
rians,    1  ought  to  aBuate,  fays  he,  all  mj  Devotions 
with  a  Lively  Faith  ;  If  I  were  fincere  in  my  Faith^  I 
(hould  cleanfe  this  impure  Heart  of  mine  with  ivhich  I 
heboid  my  Lord  and  Saviour y  I  jlwuld  heat  my  Breafi^  I 
jhould  overwhelm  my  felf  with  Weepings  I  [houU  Tremble 
and  look  Vale  under  the  Senfe  of  my  own  Guilt,  I  jlj  uld 
Trofirate  my  [elf  at  my  Saviour's  Feet ;  Befprinkle  them 
with  my  Tears,  and  wipe  them  with  the  Hair  of  mj 
Head^  I  jhould  Cling  to  the  Foot  of  his  Crofs,  a7jd  never 
t>ef^  frgm  my  Embraces^  till  he  look'd  down  with  an  Eye 
of  Fity  and  Compajfion  upon  me.    But  alas !  In  how  diffe- 
rent a  Manner  do  I  behave  my  [elf  in  the  Time  cf  my 
Devotions?  How _ are  my  Thoughts  emplo/d  ^boat  worldly 
Concerns  ?  The  Tleafures,  the  DiverJIons,  the  Vrofts  and 
Treferments  of  Life  Engrofs  my  Soulf  and  I  am  wholly 
taken  up  in  my  RefleBions  upon  fuch  Things^  as  it  were 
a  Jljame  even  to  mention.    Oh,  how  Lifelefs  is  my  Faith  I 
How  unaBive  my  Hope  !  How  weak  my  Atteinlon  !  Where 
is  that  Fervency  and  Zeal  which  [hould  enLven  my 
Prayers  ?  Did  the  Venitent  Thief  upon  the  Crcfs  ?  Did 
the  Three  Children  in  the  Burning  Furnace  ?  Did  the 
Trophet  Daniel  in  the   Lions  Den  ?   Did  other  Devout 
Saints  and  Martyrs  of  God  pray  after  this  Manner  ?  To 
the  fame  Purpofe  has  St.  Bernard  very  Seraphically  ex- 
preffed  himfclf  in  his  Difcourfe  on  Frayer,   'Tis  our  Duty ^ 
fays  he,  at  the  Time  of  Frayer^  to  enter  with  our  Devo- 
tions the  Heavenly  Court,  in  which  the  Kmg  of  fivgs 
fits  upon  a  Jlarry  Throne,  furrounded  with  an  Innuine^ 
rable  Attendance  of  Blejjed  Spirits,    With  72; hat  Awe, 
with  what  Humble  Reverence,  with  what  Holy  Fear  does 
it  become  us  to  approach  him,  whenwefoar  upon  the  W>?i^s 
of  Devotion  into   his    Vrefence,    into  the   Afembly  of 
Angels,  f!nd  tbQ  Council  of  Juf  Men  mir.de  Ferfe^l  ?  In 

Hz  aU 


f}\  The  An  of  laying  well. 

our  ABions  therefore^  concludes  he,  there  is  a  Necejjtty 
for  Watchfalnefs  and  Attention^  hut  effuially  in  the  Ex- 
ercife  of  Prayer  and  Devotion, 

A  Sixth  Qualification  ncceffary  for  the  Right  Perfor- 
mance of  this  Duty  of  Prayer  is  Ferfeverance,  by  which 
is  underflood  a  Frequent  Exercife  of,  and  a  Conftant 
A'tcndance  upon  this  Duty.  The  Neccflity  and  Obli- 
gation to  Terfeverance  is  enforc'd  by  Two  Parables  in 
Sr.  Lukes  Gofpel.  The  Firft  is  of  the  Man  who  went  to 
his  Friend  at  Midnight.  The  Requeft  of  the  Petitioner* 
'ris  true,  Was  but  Small,  and  at  firft  but  little  Regarded  j 
but  the  Importunity  and  Continuance  of  his  Addrcfs 
prevaiPd  at  laft  over  the  Good  Nature  of  his  Friend> 
Luke  xi.  5.  &c.  Ttt  hecaufe  of  his  Im fort  unit he  will 
rife  and  give  him  as  many  as  he  needeth,  Luke  xi.  8. 
The  Second  is  the  Parable  of  the  Importunate  Widow* 
The  Judge  was  prevail'd  upon  by  her  Perfeverance  ; 
and  tho'  in  other  Refpedls  he  neither  fear'd  God,  nor 
regarded  Man,  /.  e.  had  been  Guilty  of  Impartiality 
and  Injuflice,  yet  by  her  Repeated  Solicitations  he 
was  mov'd  to  give  Judgment  in  her  "Favour.  The 
Jufiice  and  Goodnefs  of  God  are  Both  of  them  Argu- 
nieqrs  Sufficient,  for  a  Religious  Terfeverance  in  Prayer. 
The  Gharadler  given  of  God  by  St.  James  is.  That  he 
glvethto  all  Men  Liberally^  and  upbraidethnot^Ja.l^.  that 
is,  doth  nor  upbraid  their  Importunity,  or  think  that  they 
Cin  be  too  Urgent  in  their  Addrefles  ro  him  ^  for  God  is 
infinitely  Rich, and  Merciful  without  Meafure.  St  Aufiins 
Expofirion  of  the  laft  Vtrfe  of  the  66th.  Vfalm^  viz.* 
Praifed  he  God  -who  hath  not  caf  out  my  Prayer ^  nor  turnd 
his  Mercy  from  me,  is  very  Obfervable ;  // jou  are  not  fofar 
Wanting  to  ycur  felf^  fays  he,  as  to  Dejififom  Praying,  God 
n-'illnot  he  fo  Unmerciful  tojcu^  as  to  Defifi fr on? Giving, 

CHAP.  VIII. 


th(^  Art  of  Vjiing  well 


53 


CHAP.  VIIL 

The  Eighth  Rule  Preparatory  to  a  Happy  Death 
is  i  To  Exercife  the  Duty  of  Falling. 

IN  Dilcourfing  upon  this  Subje£l,  I  (hall  Omit  all 
unneceflary  Difputes,  which  have  been  rais'd  about 
it,  and  come  clofe  to  fuch  Confideration^  as  may  be  Ufe- 
ful  and  Beneficial  to  Mankind  ;  and  therefore  in  the 
Firft  Place  i  (hall  confider  the  Obligations  we  have  to 
Religious  Faftifig.  2Mj»  I  ftall  Cake  Notice  of  the 
Ufefulnefs  and  Serviceahlenefs  of  it  to  the  Purpofcs  of 
Religion ;  and  j^/Zy.  I  (hall  confider  the  Manner  of  ii3 
Performance. 

Now  the  Obligations  we  have  to  Religious  Fading, 
are  Evident  from  the  Law  of  God.  There  being  no 
Pofitive  Precept  left  by  our  Saviour  about  Fafiing^  fome 
have  thence  concluded  it  a  Matter  of  Liberty,  and 
not  a  Neceffary  Duty.  Now  the  Reafon  why  there  is 
no  Exprefs  Precept  for  this  Duty,  is,  as  I  conceive. 
This,  *viz0.  That  there  was  no  Necefficy  for  any  Com- 
mand to  enforce  it,  it  being  no  lefs  known  and  pra6ils'd 
by  all  Good  Men,  than  Trayer  and  Giving  of  Alms ; 
with  which  it  is  joyned  in  our  Saviour's  Excellent  Ser- 
mon upon  the  Mount,  But  thouy  when  thou  fafiefi^ 
anoint  thy  Heady  and  iva^i  thy  face  ;  That  thou  appear 
not  unto  Mm  to  fafiy  but  unto  thy  Father  which  is  in 
Secret y  and  thy  Father  which  feeth  in  Secret  Jhall  reward 
thee  openly,  Mat."  xvi.  17,  18.  In  this  Difcourfe  our 
Lord  inftru61:ing  his  Difciples  in  the  Principal  Duties  of 
the  Chi  ilHan  Life^  It  is  not  to  be  Supposed  he  would 
have  mentior/d  Fafiing,  unlefs  he  intended  that  it  fliould 

be 


be  look'd  upon  as  a  Chriftian  Duty,    'Tis  Remark- . 
able  farther  in  this  Scripture,  that  the  Duty  of  Fading 
if  perform'd  as  he  had  prefcrib'd,  would  be  accepted  of 
God,  and  openly  Rewarded  by  him.    This  is  alfo  an 
Ev  dence  that  'tis  a  Chriftian  Duty,  That  it  has  the  very 
fame  Promife  made  to  the  Regular  Pra(5^:ice  of  it,  as 
there  is  to  Gi'ving  of  AlmSy  and  to  Frayer.    The  Time 
and  the  Manner  of  its  Performance,  are  indeed  left 
to  the  Authority  of  the  Church,  as  is  that  of  a  Private 
F.al  to  every  Man's  own  Prudence  and  Difcr^^tion,  but 
the  Duty  it  felf  is  an  Inftitution  of  eternal  Obligation. 
*Ti8  for  this  Reafon  that  all  Nations,  from  Ancient 
Times,  have  us'd  Falling   as  a  Part  of  Repentance, 
and  a  very  Prevailing  Means  of  turning  away  God's 
Anger.    Thus  it  was  that  the  Ninevites  proclaim'd  a 
Fad,  and  put  cn  Sackcloth  from  the  Greateft  of  them, 
even  to  the  Lead,  that  they  might  deprecate  the  Wrath 
of  God  denounc'd  againd  them,  if  they  turn'd  from  the 
Evil  of  their  Ways,  for  which  by  thefe  Humiliations 
they  exprefs'd  their  Rf  pentance,  Jotas  in.  5",  6. 

Thus  much  for  our  Obligations  to  Religious  Fading  y 
I  {hall  ccnfider  in  the  next  Place  the  Ufefulnefs  and  Ser- 
vicci  blenefs  of  it  to  the  Purpofes  of  Chridianity.  And 
in  the  Fird  place  this  Duty  is  highly  Serviceable  to  the 
Great  End  and  Defign  of  Chridianity,  in  that  it  Prepares 
and  D  fpofes  a  Man  for  Prayer,  and  Divine  Meditation* 
Thus  it  was  that.  Mojis  prepared  himfelf  by  a  Fad  of 
Forty  Days,  for  a  nearer  Intercourfe  with  God,  Exod.  34, 
The  fame  Space  of  Time  did  Elijah  Fad,  to  Prepare 
himftll:  for  a  Conference  with  God,  on  Mount  Horeh^ 
I  Kings  x*x.  Thus  alfb  did  the  Prophet  Daniel^  by  a 
Fad  of  Three  Weeks,  Prepare  himfelf  to  Receive  the 
Divine  Revelations  made  to  him.    The  Church  by  her 

Autho- 


The  Art  of  Dying  well  5^ 

Authority  has  thought  fir,  for  the  fame  Reafon,  to 
let  a-part  fuch  and  fuch  Days  for  the  more  Solemn 
Obfervance  of  this  Duty,  that  her  Members  might 
more  clofely  attend  upon  the  Offices  of  Devotion  and 
Divine  Meditation*  The  Ufcfuhiefs  of  Fafiing  to  ihele 
Holy  Purpofes  are  largely  infixed  on  by  St.  Athanafius^ 
in  his  Book  of  Virginity  ;  by  St.  Bafil  in  his  Firft  and 
Second  Dtfcourfes  on  Fafiing  j  and  by  S .  Amhrofe  in  his 
Treatife  on  the  fame  Subje6t  :  But  I  cannot  pafs  by  that 
Memorable  and  Sublime  Expreffion  of  St.  Chryfoftom^ 
upon  thi«  Occafion  ^  Fafiingy  fays  he,  is  the  Food  of  the 
Soul,  it  fupplies  it  with  Wings^  whenhy  it  afcends  to  Gods 
and  exercifes  itfelf  in  the  Qontemplaiion  of  Things  that  are 
Invifibk, 

But  tdly^  Rellgicus  Fafiing  is  highly  Serviceable  to 
the  Great  End  and  Defign  of  Chriftianity,  in  That  'tis 
a  very  Powerful  Means  to  fubdue  and  mortify  the  Car- 
nal Inclinations  of  Men.  It  helps  to  keep  under  or  heat 
down  our  Bod/y  and  to  bring  it  into  Subje&ion,  as  St. 
Taul  fpeaks,  i  Cor,  ix.  27.  It  hath  fomething  in  it  in 
the  Nature  of  a  Penal  Chaftifement,  whereby  we  take 
a  Revenge  upon  our  felves  for  our  Former  Intempe- 
rance and  Excefs.  The  Reafonablenefs  of  Crucifying 
the  Fle(hy  with  the  AffeBions  anh  Lufis^  to  ufe  the  Lan- 
guage of  St.  Vauly  will  evidently  appear,  if  we  con- 
fider  the  Weaknefi  of  Human  Nature  in  refiftiog 
Tenfiptacions,  the  Irregulariry  of  our  Paflions,  or  the 
great  Prevalency  which  the  Pleafures  of  Flefli  and  Senfe 
have  upon  Mankind.  To  Submit  both  Body  and  Soul 
unto  the  Holy  Inftruclion  of  the  Word  of  God,  St.  Vaul 
thought  fb  Neceffary  an  Inftance  of  Chriftian  Difcipline, 
that  he  was  afraid  be  fhould  be  loft,  and  reje6l:ed  of 
God  if  he  omittecj  it.    This  was  the  I^eafbn  why  he 

treated 


Thff  Art  of  Trying  wdK 
treated  his  Body  fb  feverely,  Leaji  when  he  had  freach'J 
te  others^  he  htrnfelf  ^guU  become  a  Caft^aivayy  i  Cor.  u. 

But  ^dlj^  Religious  Tafi'mg  is  highly  Serviceable  to 
the  Chief  End  and  Defign  of  Chriftianity,  in  that  'tis 
an  Inftance  of  our  Worfhip  and  Obedience  to  God.  1 
hefeech  you^  fays  the  Apoftle,  hy  the  Mercies  of  God, 
that  ye  frefent  your  Bodies  a  Living  Sacrifice^  Holy, 
Accepahle  to  Gody  for  this  is  your  reafonahle  Service  j 
that  is,  'tis  an  A61  of  Worfhip  and  Adoration  ot  him, 
^om.  xii.  I.  Of  this  Particular  Worfhip  it  is^'  that  St. 
Luke  fpeaks,  when  he  Records  it  of  AnKa  the  Prophe- 
tefs,  That  Jlje  departed  not  from  the  Temple^  hut  ferved 
God  with  Fafiings  and  Vrayersy  Night  and  Day^ 
Chap.  ii.  37.  The  Great  Council  of  Nice  in  her  Fifth 
Cannon  calls  the  Faft  of  Lent  a  Pure  and  Solemn  Offer^ 
ifig  of  the  Church  to  God,  And  St.  Gregory  in  his  i6th 
Homily  hy  Ohferving  the  Fap  of  Lent^  fa)is  he,  7i;e 
offer  the  Fi^ft  Fruits  and  Tenths  of  our  Lives  to  Gcd, 
Religious  Fafting  in  the  ^rh  Place  is  highly  Service- 
able to  the  General  End  and  Defign  of  Chriflianity, 
in  that  'tis  an  kck  of  Humiliation  and  Repentance,  by 
which  we  Abafe  ourfelves  in  the  Sight  of  God,  and 
Confefs  ourfclves  unworthy  of  the  Leaft  of  his 
Mercies,  and  alfo  Punifh  ourftlves  for  our  fornier 
Sins, 

That  Faftipg  is  an  hd:  of  Humiliation,  we  learn 
froir^  the  Royal  PfalmiB,  My  Cloathing  was  Sach,- 
Cloathy  J  humbrd  my  Soul  with  Fafiings  Pfal.  xxiv.  13. 
The  ancient  Difcipline  of  putting  on  Sack  Cloth,  Was 
an  Inftance  of  Humility,  as  it  rank'd  the  Penitent  Per- 
Ibn  wich  the  Meanefl:  of  the  People.  Thus  when 
Ahah  rent  his,  Ckatbs,  and  pu:  Sackcloth  on  his  Fle(h 


The  Art  of  Trying  well.  57 
4nA  Fafied^  it  is  faid  of  him,  That  Ahab  humbled  him- 
hkdhimfelf  before  the  Lor d^  i  Kings  xxi.  27.  29. 

That  Fafiing  is  alfo  a  Natural  Expreflion  of  Refen- 
tmcCy  it  is  Unneceffary  to  Prove.  The  Prophet  Daniel 
calls  It  by  the  Name  of  Mournings  Dan^  x.  2,  3.  And  what 
he  calls  Mourning,  and  Eating  no  fkafant  Bread,  the 
Angel  afterwards  in  the  i2th  Verfe  calls  Chafiening 
himfelf  before  his  God,  For  no  Abftlnence  or  Concern 
for  Sin  can  deferve  ihe  Name  of  Repentance,  but 
fuch  as  is/iffli£live  5  which  is  fo  much  the  Defign  of 
Religious  Fading,  that  they  are  Words  of  the  fame 
Signification.  According  to  that  known  Rule  among 
the  Jews^  PFherefoever  the  Scripture  Speakj  of  Jffli^mg 
the  Soul,  it  means  Fafiing, 

The  Next  Thing  to  be  confider'd  is  the  Manner  o^ 
Performing  a  Religious  Fafi  ;  For  no  Duty  in  Chriftia- 
nicy  is  any  Ways  Acceptable  to  God,  uolefs  a  proper 
Regard  be  had  to  the  Circumftances  of  it,  and  efpe- 
eially  as  to  the  Manner  of  doing  it.  Now  the  Manner 
of  Performing  this  Duty,  may  Relate  either  to  the 
7!ime  of  Fading,  or  to  the  Meafures  and  Degrees  of  it. 
As  to  the  Time  of  Fafiing,  the  Church  has  thought  fic 
reappoint  the  Forty  Days  of  Le«f,the  Ember  Days^  at  the 
Four  Seafons,  the  Three  Rogation  Days  being  Monday ^ 
Tuefday  and  Wednefday  before  Holy  Thurfday,  all  the 
Fridays  in  the  Year  except  Chrifimas  Day,  and  the  Evens 
or  Vigils  preceeding  feveral  Saints  Days,  (See  the  Com^ 
mon-Trayer  at  the  End  of  the  Calendar.)  This  is  a  very 
Ancient,  and  no  lefs  Ufeful  Appointment  of  the  Church  \ 
That  Men  in  Obedience  to  her  Authority  (hould  be 
obligM  to  Examine  and  Enquire  into  the  Spiritual 
State  and  Condition  of  their  own  Souls,  and  with 
Vrayer  and  fafiing  deprecate  thole  Punilhments  which 

1  either 


58  The  An  of  Dying  welU 

cither  They  ihemfelves  in  their  Ptivate  Capacity,  or 
the  State  and  Kingdom  to  which  they  belong,  might 
juftly  deferve. 

But  then  there  is  alfo  a  Time  allow'd  every  Cbriftian 
for  Private  Fafiingy  which  is  nothing  elfe  but  a  Vo- 
luntary  Impofition,  which  any  Man  may  lay  upon 
himfelf,  according  to  the  Nature  and  Circumftances  of 
Things.  It  is  one  Seafbn  for  a  Man  to  Humble  himfelf 
with  Fafiing^  when  God  (hall  vific  him  with  any  Tem- 
poral Puniflimenr,  or  Afflidion,  Another  Good  Op- 
portunity of  Fafiing  is,  when  we  are  Rich  and  Full.  It 
IS  oi  great  Advantage  to  a  Man  to  Faft  in  Times  of 
Adverfiry  ;  becaufe  it  is  a  Natural  Means  of  bringing 
him  to  a  Senle  of  himfelf,  and  of  thofe  Sins  which  have 
Provok'd  God  to  Putiifli  him.  It  is  of  no  lefs  Impor- 
tance to  hini  in  Tme  of  Profperity  and  Abundance  to 
fubdue  his  Appetites,  and  to  debar  himlelf  the  Super- 
fluities of  Life ;  becaufe  at  that  Time  he  is  moft  Incli- 
nable to  break  thro*  all  the  Rules  of  Decency,  Tempe- 
rance and  Moderation.  As  to  the  Manner  of  performing 
Religious  Faflingi  I  mean  with  Regard  to  the  Meafures 
and  Degrees  of  ir,  it  is  neceffary  that  a  Man  be  governed 
by  Thefe  and  the  Like  Difcretionary  Rules,  viz.  That 
he  ought  to  confult  his  on^n  Temper  and  Confiitution ;  That 
in  Confequence  of  this  Enquiry  he  ought  to  Retrench  himfelf 
accordingly ;  That  as  he  ought  not  by  Reducing  himfelf  too 
LoTV^  to  unqualify  himfelf  for  the  Exercifes  of  Devotion  5 
fo  neither y  on  the  other  Hand,  hy  too  large  Comejftons  to 
himfelf  ought  he  to  Launch  out  into  too  gre^t  a  Freedom 
in  Meats  and  Drinkj  ,  That  Mortification  and  Self-denial 
ought  to  he  the  Principal  Defign  of  Fafiing  ;  mdthat  the 
Obfervation  of  That  Rule  only  will  jufiicienmi^eB  him  as 
tfi  the  ^alit)  of  what  he  ought  to  allow  hmfelj  the  Time 


The  Art  ofDfing  well  59 
of  Fofhearancey  and  all  other  Circuwflances  which  Relate 
to  a  Regular  Dt/charge  of  this  Duty* 

But  before  1  finifli  this  Chapter,  it  is  Fitting  that  I 
give  a  Caution  againft  a  very  Common  and  Prevailing 
Pradlice  •  and  that  is,  That  in  the  Fafting^  Men 

would  likewife  AbHain  from  all  Sports  and  Dlverfions, 
efpecially  from  all  Quarrels  and  Difputes ;  but  moft  of 
all,  from  all  wanton  Merriment  and  unreafbnable  Plea- 
fure.  This  Pra6iice  is  ftverely  reprimanded  by  the 
Prophet  Jfaiah^  Behold  in  the  Day  of  jour  Fafi  je  find 
Tlea/ure ;  Behold  ye  Fa^i  for  Strife  and  Debate^  ye  Jhall 
not  Faff  as^ye  do  this  Dayy  to  make  your  Toice  to  he  heard 
on  Hfght  Chap.  Iviii.  3,  4.  This  Caution  is  highly 
Neceffary  to  be  obferv'd,  if  we  would  have  our  Falling 
to  be  either  Acceptable  to  God,  or  Advantageous  to 
ourfelvcs. 


C  H  A  R  IX. 

The  Ninth  Rule  Preparatory  to  a  Happy  Death 
To  be   Charitable  to  others  in  the 
Diftribution  of  our  Ahiis. 

IN  Difcourfing  on  the  Subje61:  of  Alms-giving^  becaufe 
I  know  of  no  Better,  I  ftiall  obferve  the  fame 
Method  as  Before.  In  the  ifif. Place  then,  I  (hall  (hew  that 
*tis  a  Neceffary  Duty,  zdly,  I  (hall  confider  the  Good 
Confequences  which  follow  fuch  a  Pra6lice  ;  And  ^dly^ 
I  fliall  take  Notice  in  what  Manner  it  ought  to  be 
done.  It  was  never  yet  made  a  Queftion,  whether  a 
Man  fliould  be  Charitable  and  Beneficent  to  thofe  who 
are  in  Want,  How  Great  a  Strefs  is  laid  upon  the 
Performance  of  it,  is  fufficiently  Evident  from  hence» 

I  ^  Ttel 

i 


6o  The  Art  of  Dying  well. 

That  the  Final  Sentence  which  (hall  be  pafs'd  upon 
Wicked  Men  at  the  Day  of  Judgment,  is  made  to  deH 
pend  Principally  upon  our  Charity,  Depart  from 
ye  Curfed^  into  Everlajling  Fire,  prepare  J  for  the  Devil^^ 
and  his  Angels  ^  tor  I  was  an  Hungredy  and  ye  gave  mex 
no  Meat ;  I  was  Thir(iyy  and  ye  gave  me  m  Drink ;  I 
was  a  Stranger^  and  ye  took  me  not  in\  Naked  and  ye 
Cloathed  we  not ;  Sick  and  in  Frifon,  and  ye  vifited  me 
not,  Mat.  XXV.  41,  425  43.  and  a  little  after"  it  is  added,' 
Inafemch  as  ye  did  it  not  to  one  of  the  leafi  cf  thefe^  ye 
did  it  vot  unto  me^  Verf.  45'.  From  which  Scripture  it 
is  obfervable,  that  no  Man  is  oblig'd  to  A61:s  of  Charity 
to  others,   but  thofe  who  are  in  a  Capacity,  I  mean 
with  Relation  to  their  Circumftances,  to  Perform  it. 
For  our  Bleffed  Saviour,  who  in  all  other  Inflances  was 
the  moft  Perfedl  Pattern  of  Charity  that  ever  liv'd 
upon  the  Earth,  yet  by  Reafon  of  his  Meannefs  and  Po- 
verty, we  read  in  no  Part  of  Scripture^  that  he  ever 
Contributed  any  Thing  to  the  Neccflities  of  others,  of 
what  Was  ftri6^Iy  his  own,  but  only  was  pleased  to  Or- 
der that  a  Share  of  what  he  had  received  from  them 
might  be  given  to  the  Poor.    This  is  farther  confirmed 
from  that  Expreffion  of  our  Lord  to  Judas  theTraytor* 
That  thou  doefiy  do  quickly^  John  xiii.  The  Comment  of 
his  Difclples  upon  that  Place  was  ^  That  as  Judas  kept 
the  Bag,  he  fhould,  as  by  Diredlion  from  cur  Lord, 
give  fomething  to  the  Poor. 

Many  Eminent  Divines  have  differ -d  in  their  Opi- 
nions concerning  this  Diity,  viz,.  As  to  what  Com- 
mandment of  the  Second  Table  they  fhould  Rank  it 
under.  Some  have  plac'd  it  under  the  5th,  others  under 
the  6th,  But  if  I  may  deliver  my  own  Sentiments  upon 
this  Poinfj  1  muft  confefs  that  I  fee  no  Neceflity  why  it 

'     '   '  fllouW 


The  Art  of  Dying  well.  61 

fliould  be  Compriz'd  under  any  one  of  them  ;  becaufe, 
in  my  Opinion,  the  Moral  Duties  of  the  Second  Table 
are  not,  at  leaft  fo  Properly  Precepts  of  Charity,  as 
they  are  of  Ju^ice  :  However,  if  it  muft  be  allow'd  to 
be  a  Particular  Branch  of  any  One,  I  think  it  ought 
to  be  either  of  the  Eighth,  Thou  (halt  not  Steal-,  Be- 
caufe  'tis  a  Kind  of  Theft  and  Robbery  not  to  give  to 
the  Poor  that  which  they  have  a  Right  to,  and  which 
God  has  appointed  for  them ;  or  el(e  of  the  Fifth, 
Honour  4hy  Father  and  thy  Mother,  For  the  Word 
Honour^  in  this  Place,  does  not  only  Imply  an  Awful 
Reverence  of  their  Perfons,  and  an  Entire  Obedience  to 
their  Commands ;  but  does  Import  alfo,  as  an  Inftance 
of  our  Duty  to  them,  an  Affiftance  of  them  in  their 
Neceflitles,  and  a  Procurement  of  fuch  Things  as  are  the 
Support  and  Maintenance  of  Life.  This  is  a  Piece  of 
Charity  which  we  owe  to  our  Parents,  who  according 
to  St.  Jerorns  Expoficion  on  the  25th  of  St.  Matthew^ 
are  in  the  Higheft  Senfe  our  Neighhours,  I  would  only 
Remark  one  Thing  farther,  which  is  That  the  Duty 
of  Charity,  or  Giving  of  Alms,  is  not  a  Negative,  but  a 
Pofitive  Command  :  But  among  all  the  Moral  Precepts 
of  the  Second  Tahle^  there  is  but  one  Politive  Com- 
mand, and  that  is  the  Firfi .  However,  I  Leave  every 
Man  to  his  own  Judgment  in  this  Matter;  and  go  on 
to  confider, 

7.dly,  The  Good  Confequences  which  flow  from 
the  Practice  of  this  Duty. 

•  And  I  ft.  This  Duty  of  Charity  and  Beneficence  to 
the  Poor  and  Needy  is  Highly  Tleafing  and  Acceftahle  to 
God  J  infomuch,  as  I  before  obferv'd,  that  he  makes  the 
Final  Sentence  of  the  Laft  Judgment  to  depend  upon 
it,  Comey^  Ble£ed  of  wy  FtUhir^  %s  our  Sayiour,  Inhe^ 

rit 


62  Th^  Art  of  Dj/ing  well. 

tit  the  Kingim  prepared  for  you.  For  I  was  an  Hungrei^ 
and  ye  gavie  me  Meaty  &c»  Mat.  xxv.  34,  }  J.  Nay, 
this  Duty  is  fo  highly  Acceptable  to  God^  that  he  Looks 
upon  all  Offices  of  Charity  and  Q>rapaflion  to  our  Poor 
Brethren,  as  Inftances  of  Kindnefi  to  Himlelf.  Inafmucb 
as  ye  have  done  it,  unto  the  leafi  oftbefe  tny  Brethren^  ye 
have  done  it  untQ  me^  Vcrf.  40. 

That  God  is  highly  pleas'd  with  this  Duty^  is  far- 
ther Evident  from  hence ;  That  'tis  (b  often  Command- 
ed by  Him.  The  whole  Chriftian  Religion  is  an  Infti- 
tution  of  Love  of  the  Love  of  God  to  Man  >  of  Man, 
10  his  Fellow- Creatures.  Not  only  Nature  prefcribes 
the  Laws  of  Tenderneft  and  Compaffion,  but  Religion 
falls  in  with  Her  Sympathies,  and  Raifes  the  Generous 
Principles  of  Pity  and  Commiferaiion  to  the  Higheft 
Degrees  of  Comelinefi  and  Perfection. 

That  God  is  highly  pleas'd  with  the  Exercife  of 
Charity  and  Beneficence  is  Plain  in  the  Place, 
from  hence  alfo.  That  he  has  annexed  the  Reward  of 
Eternal  Happinefi  to  the  Pra6lica  of  it,  Bkjfed  are  the 
Merc'tfuly  for  they  {hall  obtain  Mercy y  fays  our  Saviour  in 
his  Divine  Difcourfe  on  the  Mount,  Matth.  v.  7, 
The  Duty  of  Mercy  is  attended  with  fuch  Peculiar 
Engagements,  that  it  does  not  only  Recommend  a  Man 
to  the  Favour  and  Compaffion  of  others,  but  Entitles 
him  alfb  to  the  Mercy  and  Kindnefs  of  God.  God 
who  is  Himfelf  infinite  Beneficence  and  Love,  has  a 
Particular  Regard  for  Thofe  who  imitate  Him  in  thig 
mo  ft  Amiable,  moft  Adorable  PerfeSlion. 

But  xdly^  Another  Good  Confequence  of  Charity 
and  Beneficence  to  the  Diftrefs'd  and  AfBifted  Part  of 
Mankind  isj  That  it  Creates  in  us  a  Spiritual  Compla- 
cency, and  a  Devout  Confidence  in  God.   For  altho' 


I  The  Art  of  Dying  well  69 

the  Performance  of  every  Good  A6lion  does  Naturally 
raife  in  the  Mind  or  Confcience  of  Man  a  Hoi/ 
Triumph  and  Ex^tacion^  and  gives  him  a  rea(bnable 
Aflurance  of  the  Divine  Favour,  yet  is  there  no  Virtue 
which  gives  him  (b  Peculiar  a  Pleafure  as  Chriftian 
Mercy.  The  Satisfadlion  which  Springs  from  a  Sen(e 
of  having  Relieved  the  Calamities  and  Sufferings  of 
Mankiild  is  a  Spiritual  Feaft ;  and  'tis  a  Refrefliment 
to  our  own  Bowels,  to  have  Reliev'd  the  Bowels  of  the 
Poor,  is  a  good  Gtfty  unto  M  that  give  it  in  the 

Sight  of  the  moB  Higby  Tob.  iv.  ii.  And  St.  Taul 
fpeaking  to  the  Hebrews,  Chap.  x.  34,  ^f,  has  thefe 
Words,  Te  had  Ccwfaffton  of  me  in  my  Bonds  j  Cafi  wt 

I  M3if<ay  therefore  your  Confidence  which  hath  Great  Recom- 

I  pnce  of  Reward,  Sr.  Cyfrian  alfb,  in  his  Difcourfc  of 
Alms'giving^  is  pleas'd  to  call  it,  The  Great  Comfort 
mid  Refreshment  of  the  Faithful, 

k  id  Good  Gonlequence  which  flows  from  the  Exer* 

I  d(e  of  Charity  is ;  That  iuch  a  Kind  CompaiHonatie 
Ton  per  of  Mind  recommends  a  Man  to  the  Eftecm 
and  Good-will  of  others.  The  mofl  EfiFedtual  Way  to 
be  Belov*d  by  others,  is  to  Love  them.    •*  If  a  Gene-; 

I  "  rou8  Friend  relieve  me  with  his  Alms,  I  will  Return 
*^  the  Favour  with  my  Prayers.    If  he  is  a  Sinner,  I 
"  will  pray  for  his  Converfion  j  If  he  is  a  Good  Man, 
I  will  Pray  for  his  Perleverahcej  For  Both  I  will 
"  Pray  for  a  Sufficiency  of  all  Worldly  Bleffings; 

for  the  Increafe  of  Grace,  and  the  Attainment  of 
"  Glory.    In  this  Juftifiable  Senfe  will  /  make  to  mj 
"  felf  Friends  of  the  Mammon  of  Unrigbteoujhefs,  that 
when  I  fatly  they  may  Receive  me  in  Everlafiing 
[[  Habitatims. 

Fourthly^ 


64  The  Art  of  Dying  vpe^li 

Fourthly^  Another  Good  Confequence  which  flows 
from  a  Charitable  and  Beneficent  Temper  is  ;  That 'ti» 
oftentimes  a  Religious  Means  of  our  Thriving  and 
Profpering  in  the  World,  and  Improving  our  Sub- 
ftance.  I  do  not  fay,  That  a  Man  ought  to  be  Cha- 
ritable to  others  upon  fo  SelfiQi  a  Principle,  but  only 
that  God  has  annex'd  fuch  and  fuch  Conditions  of 
Profperity  and  Succefs  in  their  Worldly  Aftairs,  to 
thofe  who  are  Open-hearted  and  Bountiful  to  the 
Poor,  He  that  hath  Tity  upon  the  Toor-j  lendeth  unto 
the  Lord ;  and  that  which  he  hath  given  him^  he  'will 
fayhimagaftty  Proy.  xix.  27.  And  again,  Chap,  xxvii. 
ay.  He  that  giveth  to  the  Voor^  jhall  not  lack:  The 
Defign  of  the  Parable  of  the  Five  Loaves  and  Two  [mall 
Fijhes,  after  the  Feeding  of  Five  Thoufand,  Multiplied 
into  Seven  Baskets  full  of  Fragments,  is  to  Teach  us; 
That  the  Diftrihution  of  our  Charity,  efpecially  to  Good 
Men^  (hall  he  Rewarded  with  a  Great  Increafe. 

The  Handful  of  Meal,  and  the  little  Oyl  in  a  Crufc 
which  the  Widow  of  Zarephath  gave  to  Elijah  was 
increas'd  into  a  Sufficiency  for  many  Days,  and  that  fo 
Eminent  a  Piece  of  Charity  might  be  Recorded  to 
Pofterity,  'twas  Diftinguifh'd  by  a  Miracle,  i  Kings  xvii. 
16.  There  are  many  other  Remarkable  Inftances  of 
this  Kind  in  St.  Cyprian,  in  his  Difcourfe  of  Alms-giving  j 
and  St.  Bafil  in  his  Addrefs  to  the  Rich^  in  a  very  Ele- 
gant Similitude,  compared  Riches  to  the  Waters  of  a 
Well,  which  the  more  they  are  drawn  oflF,  they  rife 
with  Greater  Clearne(s,  and  in  more  Abundance. 
There  is  a  Sort  of  Infatuation  in  Covetoufiiefs,  and  'tis 
very  Difficult  to  Convince  a  Rich  Man  of  the  Truth  of 
this  Do£lrine  ;  a  Difcourfe  upon  Charity  is  but  an  In- 
different Entertainment  to  thefe  Men  ;  there's  no  Senfe 

in 


The  Art  of  Dying  well.  6  5 

Ifi  Parting  with  what  they  have  ;  but  alas,  the  Time 
is  Coming,  when  it  will  be  too  late  either  to  Believe  or 
Pra(^ice  this  Duty. 

The  Laft  Thing  to  be  confider'd  is  the  Manner  oF 
Beftowing  our  Charity.  For  as  Prudence  and  Difcre- 
tion  are  of  great  Service  to  Mankind,  in  the  Guidance 
and  Regulation  of  all  Moral  Aclions,  fb  are  they  Par- 
ticularly Neceflary  in  the  Dire<^l:ion  and  Difpofal  of  our 
Charityi 

And  vti  the  FirH  Place,  a  Great  Regard  in  the  Dif- 
pofal of  our  Charity  ought  to  be  had  to  our  own  In- 
tentions in  Doing  it ;  that  Is,  That  it  be  not  Done  out 
of  a  Principle  of  Popularity,  and  a  fordid  AflFe6bation 
of  Applau(c,  but  out  of  a  Religious  Defign  of  Pleafing 
God  and  as  an  Inftance  of  cur  Love  to  him.  To  be 
Serviceable  and  Beneficial  to  others.  When  thou  doft  an 
Alms^  fays  our  Saviour,  do  not  found  a  Trtmpet  as  the 
Hypocrites  do  j  nor  let  thy  Left^Hand  know  what  thy  Right- 
Hand  doth ^  Matt.  vi.  a,  g.  Sr.  Aufin  in  his  Expofi- 
tion  of  this  Scripture  informs  us,  That  by  the  Left'Hand 
we  ought  to  underhand  the  Bid  Intentions  of  Men ;  in 
being  Charitable  and  Beneficent  merely  out  of  Vanity 
and  Oftentationj  or  a  Profpe£^  of  any  other  Temporal 
Inrereft  and  Advantage  ;  and  that  by  the  Phrafc  of  the 
Right' Hand,  we  ought  to  underftand  the  Good  Inten- 
tions of  Men,  in  being  Kind  and  Compaflionate  to  others^ 
upon  more  Noble  and  Sublime  Principles,  The 
Profpe6i:  of  lmm  )rtality,  the  Applaufe  of  God,  and  the 
Service  of  Mankind. 

The  zd  Thing  to  be  confider'd  with  Re(pe(5l  to 
«he  Manner  of  Difpofing  our  Charity^  is  This ;  That  k 
be  done  with  Eafe,  and  Agreeahlemfsj  without  the  leaf!: 
Hefitation  or  Delay.    To  fhifc  off  an  Indigent  Man 

K  wirh 


65  The  An  of  Dying  well 

with  Dilatory  Excufes,  is  only  to  Mock  his  Sufferings. 
Our  AlFiftance  in  th\s  Cale  many  Times  comes  too  late ; 
and  the  Man  is^flarvM  before  we  offer  to  Relieve 
him.  To  be  feafonahle  in  our  Diftributions,  enhances 
the  Value  of  the  Benefit  •  For  there  is  no  Dallying  with 
poverty  and  Want.  With-hoU  not  Good  from  them  to 
'whom  it  is  due^  "when  it  is  in  the  Fewer  of  thme  Hand 
to  do  it.  Say  not  unto  thy  Neighbour^  Go^  and  come 
agamy  and  To-Morro'w  I  will  gi've^  when  thou  hafi  it  by 
thee,  Prov.  iii.  27,  28.  The  Hofpitality  o^^Abraham 
and  Loty  with  the  Franknefs  and  open  Manner  of  Ex» 
preffiiig  it,  is  RccoramendecJro  our  Imitation,  Gen.iS, 
19.  This  was  alfo  the  Pradlice  of  Tobtt,  in  his  8ch 
Chapter.  He  prevented  the  Poor  in  their  Requefts  to 
him,  and  would  not  ^ve  them  a  Liberty  fb  much  as  to 
ask  him. 

A  ^d  Qualification  required  in  the  Diflribution  of 
our  Charity  is  j  That  it  be  done  with  Cheerfidnefs  and 
Comflacency,  without  any  Grudging,  Complaining  or 
Difcontent.  To  bellow  our  Benevolence  againlt  Incli- 
nationj  makes  it  look  rather  like  an  Ad'ion  of  Neceffity 
than  Choice.  Such  an  unwilling  Charity  can  never 
be  Interpreted  to  Proceed  from  One  of  the  moft  Chri- 
Hian  and  Commendable  Motives  to  ic,  viz,,  a  Confide- 
ration  of  the  Mifevies,  and  Af]li6tiors3and  Wants  of  Man- 
kind. In  every  Gift,  fays  the  Preacher,  Shew  a  Cheer*', 
ful  Countenance  ^  which  St.  Faul  does  more  fully  explain 
in  the  following  Diretfiicn,  Let  every  Man  do  according 
as  he  is  difpos'^d  in  his  Heart  (but  let  every  Man  Dif- 
pofe  his  Heart  accordingly)  not  Grudgingly^  or  of  Ne^ 
cejfitj  ;  for  God  Lovetb  a  Cheerful  Giver^  2  Cor.  ix. 

A 


The  Art  ofDyivg  well  67 
A  /^th  Qualification  of  Chriftian  Charity  is  Humility ; 
[iwhicb^  as  it  Relates  to  this  Duty  more  particularly, 
iiconfifts,  Firfty  in  a  Juft  Acknowledgment  of  the  Fa- 
vours and  Mercies  which  the  Charirable  Man  receives 
from  God.    xdly.  In  a  Lowly  Opinion  of  the  Un- 
worthinefs  of  the  Offering  he  makes  to  his  Poor  Bro- 
ther for  His  Sake ;  And  ^dly^  in  a  Due  Senfe  of  the 
Goodncfs  of  God  in  this  j    particularly,   That  he 
has  Receiv'd  much   more,  than  he  has  Beftow'd  on 
others.    Sc.  Gregory  in  his  14th  Chapter  of  his  i^//br^/ 
Dtfcourfes^  enlarges  with  great  Strength  of  Argument 
to  this  Purpofe.       It  will  fijik  the  Fride,  fays  he,  of 
the  moH  Generous  and  Charitable  BenefaBcr^  if  in  his 
"  Difpofal  of  Earthly  Comforts^  he  duly  confiders  thefe 
Words  of  the  Great  Trofrietor  of  all  Things ,  Make  to 
"  yourfelves  Friends  of  the  Mammon  of  Unrighteoufnefs^ 
that  when  ye  fail,  they  may  recei^ue  you  into  e^verla^ivg 
Habitations.    For  if  we  can  fur  chafe  Heaven  hy  the 
^ffifiance  of  our  Riches,  that  is\  By  a  Liberal  Dlfiri- 
"  hution  of  them  to  the  NeceJ/ities  of  Others,  we  ought, 
no  doubt  onty   upon  the  Exercife  of  our  Charity ^  to 
*^  Reflect  with  ourfehes  j  That  we  are  rather  making 
a  Prefent  to  our  Friends  and  EenefaBors,  than  that  we 
are  any  Way  Supplying  the  Wants  of  the  Foot. 
Fifthly^   Another  Qualification  of  Chriftian  Charity 
and  Beneficence,  is  Bountifulnefs  i  by  which  I  mean  fuch 
a  Liberal  Difpofition  of  Mind,  as  provokes  a  Man  to 
Exert  himfeif  in  all  his  Benefadions  to  the  utmoft  of  his 
Power.    To  A61  in  this  Manner,  is  to  Anfwer  the  De- 
fjgns  of  Providence>   who  has  abundantly  Beftow'd 
then).    Our  Charity  in  Giving  to  others,  ought  to  Rife 
in  Proportion  to  what  we  have  Receiv'd  from  God  j 
For  God  gives  Much,  that  Men  may  Beftow  the  More- 

K  2  Bq 


68  7he  Art  of  Dying  well. 

Be  merciful  after  thy  Tower,  If  thou  hafi  Much,  give 
Tlentcoujly.  If  thou  haji  Little^  do  thy  Diligence  gladly 
to  give  of  that  Little ;  for  fo  gatherefi  thou  thy  felf  a 
good  Reward  in  the  Day  of  NeceJJity^  Tob.  iv.  8,9, 
Sr.  Chryfofiom  afiTures  us,  That  not  to  give  Plenteoujly^ 
i.  e.  as  far  as  we  are  able,  is  to  give  Nothing,  And  in 
his  37th  DifcoHrfe  to  the  People  Antioch^  he  has  this 
Remarkable  PalTage,  Thofe  fays  he ^  who  Addrefs 
themfelvcs  to  God  in  the  Language  of  David  in  his 
5  I  ft  Vfalm,  Ha  ve  Mercy  upon  me^  O  Gody  Jifter  thy 
Great  Goodnefs^  according  to  the  Greatnefs  and  Abun- 
dance of  Their  Riches,  ought  to  have  Mercy  on  the 
Poor* 

To  conclude  this  Chaprer  ;  If  a  Man  would  live  Re- 
llgioufly,  or  Dye  Comforrably,  he  ought  either  by 
Reading  and  Obfervation,  or  by  having  Recourfe  to 
the  Judgment  of  Learned  and  Good  Men  to  fatisfy 
himfelf  in  thefe  Important  Qucftions  Namely,  Whe- 
ther he  can  keep  in  his  Poflefllon  the  Superfluities  of  his 
Income  or  Eftare  without  Sm  ?  Whether  he  is  not 
rather  oblig'd  in  Confcience  to  Give  them  to  the  Poor  ? 
And  again  to  Enquire  farther,  What  Share  or  Portion 
of  what  wc  PofTefs  may  be  call'd  Superfluous,  and 
what  may  in  common  Ellimation  be  looked  upon  as  Ne- 
ctflary  for  the  Support  and  Maintenance  of  ourfelves 
and  Families.  This  Enquiry  is  highly  Reafonable  ; 
Ikciufe  a  moderate  Share  of  Riches  may  be  Super- 
fluous to  one  Man,  whereas  a  Larger  Income  may,  ac- 
cording to  the  DSfF  rence  of  his  Circumftanccs,  be 
highly  NecefLiry  for  the  Provifion  of  another.  But  as 
ic  is  not  the  Dcfign  of  this  Diicourfe  to  enter  into 
any  unneccfl'ary  Difpute?,  but  to  Improve  Men  in  ufeful 
Principle-j  I  ^ha!l  Briefly  fet  dov/n  Hich  Pafliiges  of 

Scrip- 


The  Art  of  Dying  well,  6g 

Scripture,  together  with  the  Opinions  of  Ancient  and 
Modern  Writers  upon  this  Head,  as  will  give  full  Satis- 
fe<^ion  CO  any  Reafonable  Man. 

What  I  find  Recorded  in  Scripture  to  this  Purpole  is. 
That  Text  of  St.  Matthew  in  his  6th  Chapter,  Tt  can- 
not ferve  God  and  Mammon ;  and  in  the  3^/  of  St.  Luke» 
He  that  hath  Two  CoatSy  let  htm  impart  to  him  ihat  hath 
none  j  and  he  that  hath  Meat^  let  him  do  likewife.  And 
that  other  Expreffion  of  the  fame  Afojlle  in  his  nth 
Chapter,  where  it  is  faid  to  the  Man  (b  SuperfluouO/ 
Rich,  that  he  knew  not  where  to  Lay  his  Goods,  Thou 
Fool,  this  Night  thy  Soul  jhall  he  required  of  thee.  The(e 
Words  are  Interpreted  by  Sr.  Aisflin  as  a  Denunciation 
of  Eternal  Punifhment  upon  the  Rich  Man,  for  keepiag 
in  his  own  Hands  what  was  unneceffary  for  Himfeif, 
and  might  have  been  of  great  Advantage  to  Others. 
'  The  Reports  made  by  the  Ancient  Fathers  upon  This 
Subject,  are  Principally  Thefe.  St.  Bafl^  in  his  Dtfccurfe 
to  the  Richy   harh  thefe  Words ;  ^re  not  you^  fays  he, 
to  he  accounted  a  Vuhlick  Rohher,  who  Look  uf:n  That 
to  be  your  own^  with  which  ycu  was  Entrufled  for  the 
Benefit  of  others  ?  And  immediately  fubjoins,       fuch  a 
Misbehaviour  you  Injure  as  many  Foor  Menj  as  ycu  are 
able  to  Relieve.    St.  Amhrofe  in  his  8ift  Difcourfe  Ddi. 
vers  himfeif  Thus i  What^  fays  he,  is  an  AB  hjujlice, 
if  this  be  not ;  Too  Tenacioujly  to  keep  what  is  my  cwn^ 
altho  I  do  not  Invade  the  Property  of  another.    O  Un- 
guarded Exprejfion  I  To  Call  any  Thing  my  Own ;  and  a 
little  Lower  j  'Tis  equally  Criminal  to  with-hcld  your 
Superflunies  from  the  Needy ^  as  it  is  to  hjure  or  De^ 
fraud  any  Man  of  his  Right.    Sr.  Jerom  in  his  Eplflh 
to  Hedibia  docs  thus  Advife  her,   If  ycu  have  more 
than  what  is  necejjary  for  FeoJ  and  Raiment  ^  lay  it  out 

upon 


27:^^  Art  of  Dying  well 
tspon  the  Poor»  Conpder  that  in  fuch  a  Cafe  you  are  Dehtof 
to  them-  Sc.  Chryfofiom  in  his  i^ih,  Homtly  to  the  People 
of  Antiochy  fays  thus.  Is  that  'which  you  Fojfefs  unalienable 
your  OTi^n  ?  Tou  have  fomething  of  what  Belongs  to  the 
Toor  in  your  Hands,  whether  you  came  to  your  Efiate  by. 
Turchafe^  or  by  Right  of  Inheritance.  Sr.  Auftin  in  his 
Treatife  on  the  47th  Vfalm  hath  thefe  V\  ords^  What 
is  Superfluous  to  the  Rich,  is  Neceff'ary  to  the  Poor.  IVe 
Unjufily  Detain  from  other  Men  what  they  have  a  Right 
to,  when  we  keep  to  ourfelves  what  is  not  Neceffary  for 
us.  Sr.  Gregory  in  his  3d  Part  of  his  ? amoral  Care^ 
the  22d  Admomtion,  gives  his  Opinion  Thus  5  Thoft 
Terfons,  fays  he,  who  neither  Covet  what  is  their  Neigh^ 
hours,  nor  Communicate  what  is  Their  Own^  ought  Care- 
fully  to  conftder  with  Themfelves,  that  all  Men  an 
"Emtitl'd  to  the  Bounties  of  Nature,  and  the  Common 
Trodutlions  of  the  Earth  5  And  that  'tis  in  vain  for  any 
Man  to  pretend  to  any  Share  of  Goodnefs,  who  claims 
the  General  BenefaBions  of  Divine  Pro^vtdence  wholly  to 
himfelf.  And  Sc.  Bernard  in  his  Epiftle  to  Henry^  an 
Archbilhop  of  France,  'Tis  a  Jufi  Charge  of  the  Poor 
upon  Men  of  Elates,  viz.  fVhat  ye  fo  lavijhly  throw  away 
in  the  Pride  and  Luxury  of  Life,  is  Properly  Ours ; 
*Tis  want  of  Chrtfian  Compaffion  that  makes  you  with", 
hold  it  from  us.  And  Holy  Aquinas  of  later  Date,  to 
the  fime  Purpofe,  Whatfoever  a  Man  poffejfes  in  Supers- 
abundance,  is  a  Debt  to  the  Poor  by  the  Law  of  f<latttre  i 
In  another  Place,  God  has  Commanded  not  only  that  a 
Tenth  Part^  but  alfo  whatfoever  is  unnecejfary  for  our 
own  Support  and  Maintenance  be  given  to  ^he  Poor* 
And  this  Do6l:rine  he  vouches  to  be  the  (landing  Opi- 
nion of  all  Divines.  I  {hall  conclude  this  Chapter 
wich  one  Remark  of  my  Own  j  and  that  is,  That  if 

any 


The  Art  of  Dying  well  7 1 

any  Man  (ball  Queftion,whether  according  to  the  Strefl 
and  Rigour  of  Natural  Right,  he  ought  to  A61  in  this 
Manner,  1  (hall  not  Dlfpute  it  with  him,  fo  long  as 
he  is  obiig'd  to  do  it  by  the  Principles  of  Chriftiaa 
Charity.  When  the  Cafe  is  fo  Plain,  as  that  I  (hall 
be  Damn'd  upon  the  Omiffion  of  it,  I  think  it  is 
fcarce  worth  my  while  to  Enquire  whether  I  lhall 
fuffer  for  the  Breach  oF  any  Law  of  Nature^  or  for 
the  Want  of  Chriftian  Compaffiont 


CHAP.  X. 

The  Tenth  Rule  Vreparatery  to  a  Happy  Death 
is  Conftantly  to  Watch  over  our  Senfes, 
and  to  keep  them  under  a  Due  Regulation. 

THE  Five  Senfes  may  not  improperly  be  call'd 
the  Gates  or  Paffages  thro'  which  all  Kinds 
of  Wickednefs  enter  into  the  Soul  of  Man.  There  is 
nothing  therefore  which  can  conduce  more  to  a  Holy 
Life,  and  by  Confequence  to  a  Happy  Death,  than  a 
Watchful  Obfervance  of  thefe  Faflages,  that  we  may 
keep  off  the  Attempts  and  Incurfions  of  Sin. 

The  Firft  Senje  thro""  which  Wickednefs  Enters  into 
the  Soul  of  Man,  is  the  Eye,  This  is  the  Gate  thro" 
which  all  the  Sins  of  Luxury  and  Concupifcence  have 
their  Admiflion  into  the  Heart  and  Affe£lions;  as  is  plain 
from  the  Words  of  our  Saviour ;  But  I  Jay  unto  you^ 
that  ivhojoevtr  look^xh  on  a  Woman  to  Lull  after  her^ 
hath  committed  Adultery  with  her  already  in  his  Heart, 
And  if  thy  Right  Eye  of  end  thee,  pluck  it  out,  and  caB 
it  from  thee  ;  for  it  is  Trofitahle  for  thee  that  one  of  thy 
Members  jhould  ferijh^  and  not  that  thy  whole  Body  {hould 

be 


7  2  Th^  Art  of  Dying  n?eJ[. 

he  caH  into  Hell,  Matt.  v.  28,  29.  This  was  tht  Caft? 
of  David  and  the  T^^o  EUers.  The  Power  and  Preva- 
lency  of  a  Beautiful  Obje£^  in  CaptlsVating  the  AfiFc6li- 
ons,  is  Great  and  InexprefliDle.  We  are  conquer'd  be- 
fore  we  are  upon  our  Guard,  and  have  Time  to  make 
our  Defence.  'Tis  this  Great  Infelicity  of  Human  Na- 
ture which  the  Apoftle  Laments,  when  he  fays ;  I  fee 
another  Law  in  my  Members^  warring  againfi  the  Law 
of  my  Mind,  and  bringing  me  into  Capivtty  to  the  Laiv 
of  Sm,  which  is  in  my  Members,  Rom.  vii.  23.  There 
is  in  the  Chriftian  Wiirfare  a  Perpetual  Combat  be- 
iwetn  the  Fleft  and  the  Spirit  j  and  it  requires  all  the 
Holy  C;  u-^age  and  Bravery  of  a  Soldier  of  Chrift  Jefus, 
to  ftand  his  Ground  againft  the  Frequent  Attacks  made 
upon  him  this  Way, 

But  however  Forcible  the  Temptations  of  this  Kind 
may  be,  yet  if  a  Mm  be  not  Wanting  to  himfelf,  he 
iiiay,  by  the  BLlIing  of  God,  entirely  Mafter  and  Sub- 
di^e  them.  The  Affliding  Duties  of  Abftinence,  Mor- 
tification, and  Self-denial,  are  a  fuitable  Remedy  for 
this  Difeafe.  St.  Au^in  in  his  Handred  and  Ninth 
Mp(lle^  has  another  Expedient,  as  well  accommodated 
as  This.  Upon  whatfoe^ver  Ohjetly  fays  he,  you  casi  jcur 
EyeSi  Be  fure  you  do  not  fx  them  there  too  long,  'Tis 
impofuble  for  any  Man,  fo  long  as  he  has  his  Eyes  in  his 
Head,  not  to  look  upon  a  Beautiful  Obje6l  when  it  ap- 
pears before  him  ;  nor  do  I  fee  any  Reafon  why  he  may 
not  Behold  if,  as  it  is  the  Workmanfiiip  of  God,  with 
fome  Pleafure  and  Saiisfa6):ion  ;  but  in  my  Opinion  'tis 
Dangerous  to  Dwell  ijpon  the  Delightful  Profpec^,  left 
it  make  too  deep  an  Impreflion  upon  the  Mind,  and 
Engage  us  in  too  Ardent  a  Defire  of  it.  Both  Reafon 
and  Religion  will  inform  a  Man,  that  he  thought  not 

to 


The  Art  of  T>ying  well.  73 

to  throw  himfelf  into  the  Road  of  Temptation,  by  feek- 
ing  after  Objeds  of  this  Kind  ;  becaule  he  may  not  be 
lenfible  how  far  his  Virtue  may  be  a  Security  to  him  in  an 
unguarded  Hour.  If  by  Chance  or  Accider  t  he  Lights 
upon  the  Enfiiaring  Profped,  Cuftom  and  Practice  will 
teach  him  to  avoid  the  Danger,  by  Fixing  his  Eyes 
upon  another  .Obje6l.  This  was  the  Remedy  which 
Holy  yob  pre(crib*d  to  himfelf  upon  the  like  Occafion  \ 
I  haw  made  a  Covenant  with  my  Eyes  i  why  then  (hoM 
I  think  ufon  a  Maid?  Job.  xxxi.  i.  In  this  Ttxr  he 
does  not  exprefs  himfcif  fb,  as  if  he  thought  it  unlawful 
to  look  upon  a  Woman,  but  only,  that  he  would  not, 
in  our  Saviour's  Senfe,  look  upon  a  Woman  to  Luft  after 
her.  He  was  unwilling  to  Truft  hirofelf  too  far,  for 
Fear  his  Sight  (hould  allure  him  into  farther  Freedoms* 
And  the  Reafon  he  fubjoins  •for  fb  Prudent  and  Chafle 
a  Behaviour  is  worthy  of  its  Author.  If  I  allow'd  my 
felf  in  fuch  unwarrantable  Profpe6ts,  fays  he,  What  Por- 
tion of  God  is  there  in  me  from  above?  Verf  2.  As  much 
as  if  he  faid,  God  is  my  Whole  Portion,  the  moft 
"  Amiable  Objefl  of  my  Soul,  I  can  Gaze  on  his  Beau- 
"  ties  and  Perfecfions  with  the  Pureft  Flames  of  Divine 
*^  Love;  I  can  Contemplate  his  Brightnefd  with  the 
moft  Innocent  and  Chaft  Defires.  While  I  thus  Exer- 
cife  my  Love  to  God,  I  am  fare  to  be  Belov'd  by 
him;  For  God  Delights  in  the  Contemplations  of  a 
*^  Spotlefs  and  Immaculate  Soul.  The  Advice  of  our 
Saviour  is  a  no  lefs  Effective  Remedy  againft  the  En- 
croachments of  Concupifcence  and  Luft,  If  thine  Eye 
ofend  theey  fluck  it  outy  that  is,  That  you  ought  to  de- 
bar yourfelf  the  Beholding  of  fuch  Tempting  Obje6^Sj 
as  much  as  if  you  had  loft  the  Uie  of  your  Sight.  This 
is  alfo  a  {leligious  Caution  againft  Wantonnefs  and 

L  ImrnQ-^^ 


74  Lloe  An  oj  Dying  welh 

Immodefty,   and  exprefles  the  Great  Difficulty  there 
in  ReForming  the  Loofenefs  and  Debaucheries  of  Youth. 

But  here,  and  indeed  with  fome  Appearance  of  Rea- 
Ton,  it  may  be  Reply'd  ^  What  could  be  the  End 
and  Defign  of  Providence  in  Furnifliing  this  Lower 
World  wirh  fo  many  Agreeable  Objefls  ?  Why  (b  much 
Beauty,  Comlinefs,  and  Proportion  in  the  Formation  of 
Man  and  Woman,  if  we  lay  under  a  Prohibition  (b 
doubly  (evcre,  as  neither  to  Behold  nor  Admire  ?  The 
Anfwer  to  this  Qjeftion  is  Eafy,  and  at  Hand  j  As  Firft, 
That  God  has  been  pleas'd  to  Inftitute  Marriage  as  a 
Religious  Means  of  Preventing  rhc  Irregularities  and 
Indecencies  of  an  Unlawful  Converfation,  and  of  making 
our  Inclinations  Reafonable,  by  Fixing  them  upon 
Proper  Ob}e6ls.  The  Duty  of  Love  and  Affection  by 
this  Honourable  Appointment,  is  diftmguifh'd  from  the 
Intemperance  of  Lufl^,  and  to  Behold  and  Love  is  an 
Inftance  of  Benevolence  and  Duty.  The  Inftitution  of 
Marriage  is  as  ancient  as  the  Creation.  It  is  not  Good 
for  the  Man  to  be  alone,  J  'will  make  him  an  Help-meet 
for  hinty  fays  God,  Gen,  2.  i8.  The  End  of  this  Infti- 
tution is  to  Prevent  Fornication  and  Adultery.  The- 
Commandment  under  the  Old  Law  wasf  Not  to  Cq'vet 
the  Wife  of  another  Man,  Fxod.  xx.  17.  The  Command 
under  the  Neuf-Tefiament  is  Exprefs  and  Pofitive^ 
Bmhands  Love  yctir  Wives,  even  <fj  Chrifi  alfo  Loved 
the  churchy  Eph.  v.  25'. 

Biit  idly^  the  Divine  Wi(dom  in  all  his  Allowances 
and  Difpenfations  has  a  Regard  to  the  Fittnefs  and  Qua- 
lification of  ^he  Perfon  who  is  to  receive  them,  and  the 
Suitablenefs  of  them  to  the  Srate  and  Circumftances  pf 
}fizn.  The'*e  are  many  Inftances  may  he  given  in 
Ippr^l  other  Cbriftian  Liberties,  to  which  God  has  npt 

granted 


The  Art  of  Dying  well  75 

granted  to  all  Mankind  without  Diftin6lior!,  an  Equal 
Right.  Whatfoever  may  be  Proper  and  Expedient  for 
one  Man,may  be  Inconvenient  and  Prejudicial  to  another. 
Whatfoever  may  be  unlawful  at  one  Time,  upon  a 
Change  of  Circumftances,  may  be  juftifiable  at  another. 
Upon  (bme  Obje6ls  we  may  Exercife  our  LoVe  and  our 
Admirarion  without  Meafure,  and  without  Sin,  which 
we  cannot  do  upon  others  w  thout  Hurt  to  Ourfelves, 
and  without  OflFence  to  God.  The  Liberty  of  Behold- 
ing Each  *other  in  the  Fullnefs  of  Beauty  and  Glory, 
will  be  a  Part  of  the  Felicity  of  the  Saints ;  Becaufe  We 
ihall  then  be  freed  from  the  Weaknefles  of  Mortality, 
and  all  the  Carnal  Defires  of  Flefli  and  Senfe.  It  is  for 
this  Reafon  that  God  Indulges  the  whole  Creation  in  a 
General  Freedom  of  Beholding  the  Sun,  Moon,  an^J 
Stars,  with  whatfoever  is  Comely  and  Agreeable  in  all 
the  Produ6tions  of  Nature ;  becaufe  there  is  nothing  in 
them  which  can  provoke  in  us  any  unlawful  Defires  5 
It  is  for  this  Reafon  that  God  has  thought  it  Convenient 
tO  lay  a  Rtftraint  upon  the  AfFedions  of  Men,  both 
with  Regard  to  the  Objects  and  Degrees  of  them. 
•  A  Second  Senle  thro*  which  Wicked ne(s  makes  its 
Entrance  into  the  Soul  of  M^n,  is,  That  of  Hearing  ; 
and  therefore  ought  as  Carefully  to  be  look'd  to,  as 
that  of  Seeing.  Now  in  Order  to  keep  this  Senfe  under 
a  Due  Regulation,  it  is  Neccffary  that  we  keep  the 
Tongue  under  Government  and  Subje6i:ion.  For  as  the 
Tongue  is  the  Inftrument  of  Speech,  v^hereby  our 
Words,  whether  Good  or  Bad,  are  Convey'd  to  the  Ear, 
we  muft  take  Care  in  the  Firft  Place  in  what  Manner  we 
Exprefs  our  Sentiments  to  others.  And  Becaufe  the 
Tongue  is  many  Times  the  Caufe  of  much  Evil  and 
Mifchief  to  Mankind  ,  and  that  there  are  Few  Men  wha 

L  z  have 


76  Ihe  Art  of  Dying  well. 

have  an  Entire  Maftery  and  Dominion  over  it,  There- 
fore St,  James  affiires  us;  That  if  any  Man  offend  not  in  ; 
Wbrd^  the  fame  is  a  PerfeB  Man^  Chap.  iii.  2.    And  a  , 
little  afrer  he  adds ;  Behold  how  great  a  Matter  a  Uitle  \ 
Fire  kindleth  •  and  the  Tongue  is  a  Fire^  a  World  of  Ini^^  | 
^luityy  Verfl  6.    In  this  Text  there  are  Three  Things  ' 
worthy  our  Obfeivation.    The  Firsi  is;  That  'tis  a 
BuGnefs  of  Great  D  fficulty  to  keep  the  Tongue  under 
Good  Government;  infomuch,  that  there  are  but  very 
FeW;,  and  rhofetooMen  of  fome  Eminency  in  'Holinefs, 
^ho  Practice  this  Duty,     2dly.    The  Apoftle  does 
here  very  Elegantly  ftt  forth  the  Great  Mifchiefs  and 
Prejudices  which  arife  to  others  from  Calumny  and 
DetracSlion,  by  the  Similitude  of  a  Spark  of  Fire^  which 
in  a  fmall  Time  lays  wafte  a  whole  Town.    For  how 
Frequently  does  an  iKcaurious  Word,  or  an  Unguarded 
Expreffion  Inflame  a  whole  Neighbourhood  ?  What 
Broils,  what  Animofities,  what  Divifions  have  been 
heightn'd  and  improved  among  Relations  and  whole 
Families,  by  a  Slanderous  a  Reviling,  and  a  Falfe 
Tongue  ?  In  the  LaH  Place,  St.  James  does  alfo  in- 
form us,  That  Evil-fpeaking  is  not  one  (ingle  uncom- 
poundtd  Vice  j  but  that  'tis  a  Mixture,  and  Complicati- 
on of  many  Sins ;  or  to  ufe  his  own  Eloquent  Exprcfllon, 
That  'tis  SL  World  of  Inie^uity.    This  is  no  more  than 
what  Common  Experience  and  Obfervation  affures  us 
cf,  namely ;  That  ail  Publick  and  Private  Mifchiefs^  of 
what  Kind  or  Complexion  foever,  are  either  Contriv'd, 
or  Committed,  or  Defended  by  the  Tongue.    It  is  for 
thi?  Reafor  alfo  Secondly^  why  the  Tongue  is  cali'd  a 
World  of  Inieimty  ;  Becaule  by  Blafphemy  and  Perjury, 
and  all  Arh  iftical  Difcourf^j  it  Sins  againd  God  ;  by 
Inlamy,  Reriexion,  and  unjud  Accufation  it  is  Injurious 

to 


The  Art  of  Dying  ^eU.  77 
to  our  Neighhonr  ;  and  Lafily^  by  Lying  and  EquiVoca» 
tiori  it  is  ot  Fatal  Conftquence  to  ourfehes. 

To  this  Teftimony  of  St.  James^  I  ihall  add  that  of 
the  Royal  Vfalmifi,  Deliver  my  Soul,  O  Lord,  from  Lying 
LifSj  and  from  a  Deceitful  Tongue^  Pfal.  cxx.  2.    If  the 
Greatnefs  and  Authority  of  a  Prince  cannot  fecuic  him 
from  Ca4umny  and  Mifrepvefentation,  how  Hard  is  the 
Cafe  of  Private  Subje6ls,  much  more  of  the  Neceflitous 
Part  of  Mankind^  as  being  le(s  unable  to  Defend  them- 
felves  a^ainft  the  Infults  of  Ignominy  and  Reproach? 
M^hat  Reward  jhall  be  given  or  done  unto  thee^  thou  Falfi 
Tongue^  does  immediately  follow,  Ferf,  3.  Thefe  Words 
are  fomewhat  Obfcurc,  by  Reafon  of  the  ftri6t  Propriety 
of  the  Hebrew  Tongue ;  but  the  Sen(e  of  them  in  my 
Opinion  is  This;      1  have  all  the  Reafon  in  the  World, 
*^  bDth  in  my  Publick  Capacity,  as  I  am  a  King,  and  in 
**  my  Private  Capacity,  as  I  am  a  Man,  to  be  afraid  of 
any  open  Falfliood  and  Obloquy,  or  any  more  clofe 
and  fly  Infinuations '  which  may  be  made  againft 
"  me,  or  Government,  as  being  fully  Senfible  how 
Fatal  the  Confequences  are  which  attend  fo  Inju- 
rious  a  Pradice?  The  Tfalmift\  Anfwer  to  the 
Queftion  above-mention'd  is  \  Even  mighty  and  fharp 
Arrows  with  hot  Burning  Coals     In  thij  Text,  a  De- 
ceitful Tongue,  by  a  very  Elegant  Similirude,  is  Com* 
par'd  to  Mighty  and  Sharf  Arrows-^  and  that  In  thefe 
Following  Rtfpedts.    For  in  the  Fir§i  Place  it  is  the 
Nature  of  Calumny  and  Evil-fpeaking,  to  Wound  and 
Murder  at  a  Diftance.   Secondly,  It  generally  Difcharges 
iifelf  with  great  Malignity  and  Force.    Thirdly,  It  is 
too  ofren  fharpn'd  and    pointed  with  the  Keennefs 
both  of  Malice  and  Wit ;  And  Lafily,  it  is  Compared 
to  Hot  Burning  Coals,  as  Expreffing  ihe  Wafting  and 

Devour- 


78  The  Art  of  T)/ing  well 

Devouring  Nature  of  this  Vice.  This  Defcription  of  i 
Falfe  and  Beguiling  Tongue  docs  very  Lively  fet  forth 
the  Injuries  and  Injuftice,  and  all  the  Train  of  Bad 
Confequences  which  continually  attend  Slander  and 
Detra6lion. 

To  Evidence  the  Truth  of  the  Fa6l  more  fully,  I 
(hall  produce  Two  very.  Remarkable  Inftances'of  this 
Kind  'y  The  Firft  is  the  Unjuft  Accufation  of  the  Infa- 
mous Doeg  againft  Ahimelech  the  Prieft,  for  High  Trca- 
fon  againlt  SauL  The  Charge  was  fupported^  by  no 
Evidence^  and  in  Reality  a  Downright  Falfliood  5  and 
yet  was  it  very  Dreadful  and  Sanguinary  in  its  EfFe6bs. 
The  Credulous  King  believes  the  Story  j  The  Innocent 
Prieft  was  facrific'd  to  his  Refenlmeni ;  and  the  Reft  of 
his  Brethren,  to  the  Number  of  Eighty  Five,  were 
llaughter'd  upon  the  (ame  Account.  Nor  was  this  the 
laft  Tragical  Confequence  of  this  impious  Charge  •  A 
whole  City  muft  be  deftroy'd  at  once.  Men  and  Wo* 
men,  Children  and  Sucklings,  nay  even  the  Hearts  them- 
felves,  Oxen,  Sheep,  and  Afles,  are  all  wichout  Di- 
ftinSlion  the  Objed^s  of  his  Cruelty  and  Indignation,  I 
Sam.  22. 

The  other  Example  I  fliall  mention  is  the  Rajh  Promiji 
of  Herod  the  King  to  the  Daughter  of  Herodias,  To 
give  her  whatfoever  (he  fliould  ask,  without  any  Regard 
to  Right  or  Wrong,  was  To  Precipitate  a  Promife, 
that  I  queftion  wherher  it  was  not  as  Weak,  as  it  was 
Wicked  j  but  to  confirm  this  Promife  with  the  Solem- 
nity of  an  Oath,  was  a  farther  Degree  of  Ralhnefs  and 
Infatuation.  For  the  inconfiderare  Prince  by  this  Teme- 
rity, threw  himleif  into  this  Fital  Dilemma ;  Either  to 
be  Guilty  of  Perjury,  or  Injuftice  j  and  to  t)e  himfeif 

under 


The  Art  of  Dying  well  79 

I  under  the  Obligation  of  fuch  an  Oath,  as  he  could  nei- 
ther Keep,  nor  Break  without  Sin*    The  Conftquences 
of  Adling  in  this  Manner  were  Proportionable  to  the 
Demerit  of  the  Crime    The  Firfi  Effe6l  of  it  was  the 
Murder  of  John  the  BaptiH^  a  Man  of  Great  Innocence 
and  Integrity,  by  Hero^  himlelf.    The  next  Bad  Con- 
fequence  of  this  Oath,  was  a  Bloody  and  Inhuman  De- 
mand of  the  Mother  of  the  Damfel  j  and  the  Third  III 
EfFe61:  was  the  Compliance  of  the  Daughter  in  fo  Bar- 
barous a  Requeft.    What  a  Complication  of  Vices  at- 
tended tne  Execution  of  this  Rafh  Oath  ?    Let  us  now 
confider  how  Correfpondent  the  Puni(hment  was  to  the 
Crime  it  felf.    In  the  FirFi  Place,  Herod  was  Defpoird 
of  his  Authority  and  Government  by  Qajus  the  Enipe- 
rour,  and  In  the  Gonclufion  of  the  whole  had  no  Share 
in  that  Kingdom,  the  Half  of  which  he  had  Sworn  to 
give  to  another,  as  *tis  confirmed  by  Jofefhm^  Book  t8* 
Chap.  9.  The  Daughter  of  Herodias,    according  to 
Callifius's  Account  of  this  Matter,  paffing  over  a  River 
in  a  Froft,  funk  into  the  Ice,  and  was  Drown'd  ^  and 
the  Mother  herfelf  laying  to  Heart  the  SuflFerings  of 
Herod,  and  the  Lofs  of  her  Daughter,  dy'd  with  Excefs 
of  Grief. 

There  are  feveral  Difcretlonary  Rules  prefcrib'd  by 
Wife  Men,  for  the  good  Government  of  the  Tongue, 
in  which  every  Man's  own  Prudence  may  in  fomc 
Meafure  Dire6l  him,  according  to  the  Different  Cir» 
cumflances  of  the  Cafe.  The  Advice  given  by  Holy 
David  \sy  as  I  conceive,  TheFli  f1;  and  Beft  DIre6bion  to 
this  Purpofe.  /  [aid  I  will  take  Heed  to  my  Ways^  that  I 
offend  not  in  my  Tongue^  Pfal.  xxxlx.  i.  The  Meaning 
of  which  Words  is,*  That  to  keep  myfclf  Innocent  of 
^1!  the  Freedom?  and  Jnternpet^ncies  of  a  jLicentious 

and 


8o  The  Art  of  Dying  w&ll. 

and  Extravagant  Tongue,  I  will  never  Sfeak  or  Think, 
or  any  Thing,  but  with  the  utmoft  Camion,  and 
jnoft  Mature  Deliberation  Before-hand.  'Tis  this  which 
is  the  Diftinguifhing  Character  of  a  Man,  and  which 
gives  him  the  Preference  to  Brutes,  That  he  has  the 
Free  Exercife  of  his  Rcafon  ;  That  in  Confequence  of 
fuch  a  Divine  Principle  within  him  he  can  Enquire  into 
the  Nature  and  Circumftances  of  his  own  Actions ;  and 
Tha-  in  Confequence  ot  fuch  an  Enquiry  he  can  Deter- 
mi  .e  h^mfelf  according  to  the  Equity  and  Reafonablc- 
nt(s  of'  the  Tiang  to  be  done.  The  fame  Divine  Prin- 
ciples is  no  kfs  a  Light  and  a  Dire6lion  to  him>  as  to  hig 
Thoughrs,  to  his  Words,  to  his  Defires,  to  his  Refolu- 
tions,  and  indeed  in  all  the  Exercifts  and  Operarions 
of  the  Rational  Soul, 

If  any  Man  by  Reafbn  of  the  Narrownefs  of  his  Cir- 
cumftances,  or  the  Hurry  and  Bufmefs  of  the  World, 
fli  uld  Pretend  that  he  is  wholly  unqualify 'd  for  fuch 
Tremeditations  as  Thefe  5  The  Anfwer  is ;  That  let  a 
Man  be  never  fo  much  ftraitn'd  in  his  Circumftances, 
or  employ'd  in  Worldly  Bufmefs  and  Engagements 
never  fb  far,  yet  may  he  find  at  lead  one  Spare  Hour 
in  a  Morning  For  this  Purpofc,  If  thro'  Want  of  Judg- 
ment and  the  Weaknefs  of  his  Underftanding,  he  be 
any  Thing  Incapacitated  for  fuch  Solemn  Reflexions,  let 
him  Addrefshimfelf  to  God  by  Prayer,  Defiring  of  him 
that  by  his  Enlightning  Spiric  he  wou*d  clear  his  Under- 
ftanding, and  Direct:,  San£lifie,  and  Govern  all  his 
Thoughts,  Words,  gnd  Works,  to  his  Glory,  and  his 
own  Salvation.  And  that  he  may  behave  himfelf  in  Thefe 
Premeditations  with  more  Regularity  and  Exa6lne^,  ic 
will  be  neceffary  for  him  in  the  Evening  alfo  ro  examine 
his  Confcicnce  thro'ly,  and  to  Demand  an  Account  of 

himfelf 


The  An  of  Dfing  well.  8 1 

filmfelf  whether  he  has  any  Way  Offended  by  Thinking, 
or  Speaking,  or  Ad:ing  any  Thing  Contrary  to  the 
'Known  Will  of  God  ;  and  wherefoever  he  (ball  difcovec 
himfelf  ro  have  mlsbehav'd,  let  him  not  Dare  to  Com- 
pofe  himfelF  to  Sleep,  till  he  has  made  his  Peace  with 
God  by  a  Firm  Refc^lution  of  Amenomeac 

idly*  But  to  come  clofer  to  the  Argument  I  am  up* 
on  ;  IF  Men  would  have  fuch  a  Reverence  and  Refpedl 
for  One  Another,  as  to  Manage  their  Difcourfe  with 
Decerxy  and  Temper,  with  Precaution  and  a  Stri6l 
Regard  to  Truth,  it  would  be  Impcffible  that  any  Wic- 
kedneft  ftiould  pafs  into  the  Soul  ot  Man  thro'  the  Senfc 
of  Hearing,  There  are  Four  Kinds  of  Difcourfe  Prin- 
cipally which  both  Reafbn  and  Religion  will  indrudl  a 
Man  to  be  alv/ay  Obfervant  of,  and  to  Guard  againil. 
The  Fir/?  is  Ail  Prcphane  and  AtheilHcal  Dlfcourfe, 
when  Men  (hall  eltbtr  Deny  the  Being  of  a  God,  the 
Immortality  of  theSnul,and  a  Future  Stare,  orfhall  Impi- 
oufly  Ridicule  his  Word.  When  a  Man  is  arriv'd  to  fuch 
a  Pitch  of  Infidelity  as  This,   his  Morals  will  Fall  in 

I  Courfe  \  Becaufe  he  has  no  Good  Principles  co  a6l; 
by.    A  Second  Way  whereby  a  Man  is  Capable  of 

^  Offending  in  this  Rcfpe^^:  is ;  by  Calumny  and  Slan- 
der ^  When  either  we  fpeak  that  Evil  of  our  Neigh- 

I  bour  which  we  know  to  be  Falfe,  or  altho'  it  may 
in  fome  meafure  be  True,  jet  we  either  Agpavate 
and  Enlarge  it,  or  \k  it  be  capable  of  a  Favourable 
Interpretation,  we  ftiall  put  the  worft  Ccnfi:ru6^*on  up- 
on it.  There's  a  wicked  Cunofity  in  Men,  which  plea- 
fcs  them  to  hear  others  abus'd,  and  a  Gruel  Delight  they 
take  in  Cenfure^  and  Evil-fpeaking.  Who  fo  frivUy 
Jlandereth  bis  Neighhury  him  -will  I  Defiroy,  Pfal.  ci. 
is  the  Heavy  Judgment  which  God  Himfelf  has  de- 

M  nounc'd 


82  The  Art  of  Dying  well. 

nounc'd  againft  this  Prevailing  Sin.  And  becaufe  Raf* 
lery  and  lr)ve<5live  is  Part  of  the  Entertainment  at 
Tahlc^  and  atnong  Publick  Company  j  To  prevent  fo 
Scandilous  a  Practice,  St.  Auftin  order 'd  the  foliowing 
Verfes  to  be  fix'd  up  over  his  Table,  againft  the  Wall. 

Tide  Man  in  Railing  Bold,  in  Censure  Free^ 
Shall  never  he  a  well-come  Cue  ft  to  me, 

A  Third  Way  whereby  a  Man  is  capable  of  Offend^ 
ing  with  the  Tongue,  is  by  Flattery  and  DlflTliliuiation  \ 
when  either  v/e  Compliment  Men  for  ihofe  Perkdions 
which  they  really  Want  j  or  too  Highly  commend 
them  for  Thofe  they  may  really  have.  There  is  an 
inbred  Vanity  and  Stlfiflmefs  in  Man,  which  prompts 
him  to  entertain  an  immoderate  Opinion  of  himfelf  5 
and  if  another  has  fb  little  Honefty,  and  fo  much  Affu- 
rance  as  to  Praife  him  for  his  Endowments,  Acquire- 
ments, or  his  Performances,  the  Credulous  Man  has  (b 
much  Weaknels  as  to  Believe  it. 

But  ^'hly^  Another  Inftance  of  Evil  fpeaking  is 
either  by  Writing  or  Reading  Books  of  Obfcenity  and 
Indecence ;  or  orherwife,  by  Diverting  ourfelves  with 
Wanton  Ketches,  and  Amorous  Songs.  The  Poy(bn 
is  convey'd  to  the  Soul  with  a  Fatal  Succcfs,  when  it 
is  Drcls'd  up  in  Harmony  and  Fine  Singing.  The 
Diverfions  of  this  Kind  are  the  fame  with  thofe  of  the 
Syrensi  who  are  Reported  by  the  Heathens  to  have 
allur'd  Men  by  the  Sweetnefs  of  their  Voice,  to  throw 
thcmfelves  into  the  Sea,  and  then  to  have  Devoured 
them. 

The  m,o{l  Effectual  Remedy  againft  thefe  and  the  like 
Evils  3  is  to  A6t  with  Prudence  and  Caution  in  the 

Choice 


The  Ah  of  Dying  well  ?  g 

Choke  of  our  Compr'Tjy,  and  to  hold  no  CorrcTpon- 
dence  with  Wicked  Men.    'Tis  a  Commendable  Piece 
of  Pride  to  keep  thefe  Men  at  a  Dlftance;  Becaufe  too 
Clofe  a  Familiarity  with  them  Eicourao;es  them  in  fuch 
a  Licen'ioufncfs  o^Talk,  as  ts  no  lefi  a  Breach  of  Good 
Manners,  thaa  it  is  oftentimes  an  Abu(e  and  Cor  tempt 
of  our  Holy  Religion.    The  Fl^fl:  Principle  of  Ear  ca- 
tion which  Solomon  prefcrib'd  to  his  Son,  wa5  to  the 
fame  Purpofe,  My  Son^hear  the  In^ruciion  of  thy  Father 
&c.  If  Sinners  entice  thee,  confent  thou  mt.    If  they  fay 
1  Come  with  uSy  let  us  lay  in  wait  for  Bloody  let  us  lurk  Dri* 
i  *vily  for  the  I  mocent,  without  Caufe  \  Ln  us  [wallow  them 
alive  as  the  Grave,  ani  whole  as  thofe  that  go  down  into 
the  Vtt:  We  jhall  fnd  all  precious  Subfiance  ;  we  (liall  fill 
our  Houfes  with  Spoil:  My  Son^  walk  ?tct  thou  in  the 
Way  With  them  ^  refrain  thy  Foot  from  their  Vath  • 
Prov.  i..  8,  I     1 1,  II,  I  5-. 

A  Third  Senfe  is,  HUxx  Smelling',  bur  I  (hall  pafs 
over  this  Subjtdl,  bcc.  uf^  if  is  impofTible  that  Sin  can 
make  any  Entrance  into  the  Soul  This  Way.  The  more 
Valuable  Kirid  of  Odours  are  the  Property  only  of  a 
Few",  and  as  to  Thofe  which  are  more  Common,  fuch 
as  the  Smeil  of  Violets,  and  Rofes,  cJ^c.  they  arelrnccent 
and  Allowable. 

I  proceed  Therefore  in  the  4th  Place  to  Confidcr  * 
the  Senfe  cf  Tafting,  and  fuch  Rules  and  Direclions,  as 
may  be  of  fome  Advantage  to  us  in  Keeping  out  the 
Incurfions  of  Sin  from,  that  Quarter,  Now  the  Two 
Great  Sins  which  generally  gain  Ad  million  this  Way, 
are  Gluttony  and  Drunkennefs ,  and  Tf  efe  Vice?,  as 
we  may  obferve  by  Experience^  are  frequently  attended 
with  many  more  Sins,  befides  a  great  Train  of  other 
Mifchiefs  and  Inconveniencies.    That  Mvn  might  be 

M  2  aiways 


84  Jrt  of  T)ywg  well. 

always  up^n  their  Guard,  and  Prepared  to  Meet  our 
Lord  at  his  Coming,  Sc.  Luke  gives  them  this  Neceffary 
Caution  ;  Take  Heed  to  yourfelves^  lefi  at  any  Time  your 
Hearts  he  ovenhargd  with  Surfeit ir,g,  and  Druhkennefs, 
Chap.  xxi.  34.  Thefe  Vices  are  R-.-ckon'd  in  the 
Holy  Scripture,  among  the  Number  of  fuch  as  are  en- 
licl'd  CO  Damnation.  I^ow  the  Works  rf  the  Flejh  ar^ 
Mamfift^  which  are  Thefe  j  Adultery,  Fornication^  Un- 
file annefs,  Lafcivionffjefsy  Idolatry,  Witchcraft,  Hatred^ 
Va-iance^  Emulations-,  Wrath  ^  '  trife,  S  ed  it  tons, ^  Here  fie  s, 
Envymp^  Murdtrs,  Drunktnnefs ,  Re'vellrngs,  and  fuch 
Like  .  Of  which  I  tell  you  agam,  that  they  who  do  juch 
Jhings,  [had  not  Inherit  the  Kingdom  of  God^  Gai.  v- 
19,  xo,  21.  Nor  u-f  "^*'fe  Sins  only  Rewarded  vj'uh 
Future  Punifhmcncs  in  anO'htr  Life^  but  they  many 
Times  carry  with  them  iheir  own  Punifbment  in  This  j 
For  there  is  no  Vice  which  fo  much  Cloggs  and  In- 
cumbers the  Spirits,  and  Ur qualifies  Men  for  the  Offices 
of  Piety  and  Devotion,  as  Inremperatc  Living.  St. 
^  Bafil,  in  his  Difccurfe  of  Fafring,  by  a  very  Proper 
Stmilitude^  iiluftraies  this  Truth  ;  As  thofe  Vafoitrs,  fays 
he,  which  rife  from  the  Earth,  overf^read  the  Heavens ^ 
md  Intercept  the  Light  of  the  Sun^  fo  do  Gluttony  and 
Drunkennefi  cxcke  m  Men  Juch  Fumes  of  Dark^efs  as 
Ohfcure  the  Brightnefs  of  Hum^n  Reafon,  and  Overca(t 
the  Light  (f  the  Divide  Spirit  within  us, 

Anothtr  ill  Conftqu.ixe  of  incemperarxe  is;  That 
"cis  Pr< J  dfcial  to  the  Health,  by  filling  the  Body  with 
Giofs  Humours^  and  thereby  Creating  many  Difeafes, 
which  of;en:imes  are  the  Caufe  ol'  Dtath.  Antt^hanes^ 
an  Emir.ent  Phyfician,  mentioii'd  by  Clemens  Alexan^ 
df'inusy  ha?  i.ff  rted,  That  mod  of  the  Diftempcrs  IncI-" 
dent  to  a  H^j»maa  Body,  are  Cccafion'd  by  too  great 

a 


Ike  Art  of  D/ing  well  8$ 
a  Qajr'ky,  and  too  great  a  Variety  of  Meats.  St. 
!  Bafil  affii-mf  on  the  other  Hand,  in  his  Firft  Sermon 
\  upon  Fafiir>g,  That  l^othing  conduces  more  to  the  Health 
of  Many  than  Abjttnence  mtd  Self  denial.    It  is  the  Gon- 
current  Pradticc  of  all  Phyficians  to  prefcribe  a  ftrlft 
Forbf:atance  from  Wine  and  Meats  in  moft  Cafes.  I 
ild  (abjoin  to  This ;  That  all  Intemperance  in  Eat- 
iiig  and  D  inking  is  Coftly  and  Expenfive,  and  reduces 
M'  •  bv  Degrets  to  Poverty  and  Want.  There  is  fcarce 
any  Vic>  which  more  impairs  the  Fortunes  and  Eftates 
of  Mt  n  than  Luxury,  and  High  Living.    I  (hail  con- 
clude this  Argviment  with  this  Obfervation,  That  Im* 
mod^^j  Atlon  and  Exctfs  in  Feeding  is  in  many  Inftances 
an  injury  and  Injuftice  to  the  Poor,  in  that  it  renders  t 
Man  uncapable  to  Bellow  his  Superfluities  upon  them. 
The  Demands  for  E^iing  and  Drinking  run  fo  high, 
that  noihing  remains  for  the  Exercife  of  his  Beneficence 
and  Charity,    Thus  that  faying  of  the  Afoflle  is  lite- 
rally fulfili'd.   One  is  Hungry ^  and  another  is  Drunken^ 
I  Cor.  xi.  21.    But  not  to  enlarge  any  farther  on  the 
Great  Miichiefs  and  111  Conftquences  of  an  Intemperate 
Life,  I  flia>l  Produce  fuch  a  Remedy  as  may  be  of 
fome  Importance  in  rhe  Prevention  of  this  Evil,  Now 
what  1  would  Propofe  upon  this  Occafion,  (hall  be  the 
Jmitarion  of  the  Great  Examples  of  the  Primitive  Chri*^ 
flian?,  and  other  Holy  and  Devout  Perpjns  in  the  Ear- 
Heft   Ages  of  the  Church.    It  was  look'd  upon  in 
tbofe  Times  as  a  Piece  of  Luxury  and  Epicurifm,  to 
Eat  any  Thing  that  Was  Roafl:  or  Boil'd.    I  (hall  take 
no  Notice  of  St.  ^mhrofcy  who  according  to  the  Account 
given  of  him  by  Paulintts  in  the  Hiftory  of  his  Life* 
fafted  all  the  Days  in  the  Year  except  the  Feftiv^tlsy  and 
Sundays.    I  pa(s  by  the  Pra6]:ice  of  St,  Aafin^  who,  a* 

Voffidim^ 


26  The  Art  of  Dying  well. 

fcjjidius^  who  wrote  his  Life,  Teftifies,  liv'd  Principally 
upon  Herbs  and  Sallads,  and  rarely  had  a  Difh  of  Meat 
upon  his  Table,  unlefs  it  was  for  Srrangers,  or  Sick 
Perfons.  I  (hall  not  mention  many  other  Celebrated 
Inftances  of  Abftinence  and  Mortification ;  I  (hall  only 
obferve,  How  God  Himfelf,  the  Great  Proprierour  of 
Heaven  and  Earth,  has  Pointed  out  to  us  the  Duty  of 
Temperance,  in  the  Method  He  Himfelf  contrived  to 
Feed  the  IfraeUtes,  for  the  Space  of  Forty  Years,  in  their 
Paflage  thro'  the  Wildernefs.  The  Almighty,  /he  In- 
finitely Wife,  the  only  Good  God,  who  underftood, 
who  was  able,  who  was  willing  to  Relieve  the  Wants 
of  his  People,  yet  gave  them  only  Manna  and  Water  hr 
thtir  Subfiftence,  This  was  the  Provifion  which 
Omnifcience  itfilf  appointed  for  them,  and  yet  they 
all  continued  in  a  State  of  Health  and  Vigour,  till 
ihcy  broke  in  upon  the  Direj£lions  of  Heaven,  and  re- 
quired Meat  for  their  Luft. 

To  this  Example  of  God  the  Father,  I  (hall  annex 
the  Example  of  his  Blefled  Son,  In  whom  were  hid  all 
the  Treafures  cf  Wifdom  and  Knowledge,  The  whole 
Entertainment  for  many  Thoufand  People  was  only 
Five  Barley  Loaves,  and  Two  Small Fifhes,  Johnvi.^, 
Nor  was  this  the  Pradice  of  our  Saviour,  only  when 
he  was  in  a  State  of  Mortality  and  Want,  but  alfo  affej. 
his  Refurre^lion,  Whm  all  Tower  in  Heaven  and  Earth 
was  given  unto  hint.  All  the  Provifion  he  made  for 
his  Difciples  was,  a  Small  Quantity  of  Bread  and  Fifli, 
John  xxl  9.  There  is  no  Mention  made  of  Wines, 
or  any  Expenfive  Curiofiries  whatfoever.  O  how  Infi- 
nicf  ly  Wide  are  the  Counfels  of  God  from  the  Counfels 
of  Men  /  The  Great  Po{rcff  )ur  of  All  things  Recom- 
mends a  Frugal  Simpliciry  of  Diet  j  The  Spiritual  Re- 

frefhments 


lioe  Art  Of  uying  well. 

frefliments  of  Confcience,  and  the  Pleafures  of  Divine 
Meditation  are  the  only  Feafts  and  Enrertainroents 
which  he  has  any  Regard  to,  and  with  which  he  in- 
deed alhws  us  to  Satiate  our  ftlves  to  the  Full ;  while 
Vain  Inconfiderate  Man  is  always  projedling  New 
Scenes  of  Intemperance,  and  paying  his  Conftanc  Ado* 
ration  to  his  c  wn  Belly,  according  to  the  Obfervatioa 
of  St.PW,  PW.  3.9. 

The  laft  Senfe  thro*  which  Sin  Enters  into  the  Soul 
of  Man,  is  That  of  Touching ,  This  is  generally  look'd 
upon  to"'  be  the  moft  Lively  and  Affecting  of  all  the 
Senfes,  The  Great  and  Gtying  Sins  or  Auulcery,  For- 
nication, and  llncleannels  gain  their  AdmilTlon  into  the 
Heart  of  Man  thro'  this  Senfe.  But  the  Rules  of  Mo- 
defty,  and  the  Chaflity  of  our  Holy  Religion  forbid  me 
to  Enlarge  upon  chis  Subje6l.  Thele  Vjccs  God  knows 
are  too  Common  and  Prevailing,  and  every  Man's  own 
Copfcknce,  if  be  be  not  loft  to  the  Convidions  of  it, 
will  plainly  tell  him,  when  he  is  Guilry  of  them,  I 
fliall  only  add  the  Advice  of  St,  Taul  upon  this  Occa- 
fion  j  But  Fornication^  and  all  Unckannefsy  let  it  not  h& 
once  named  among  you  as  becometh  Saints.  Eph.  5-. 
Now  as  to  thefe  Dileafes  a»)d  Diftempers  of  the  Mind  [ 
fhould  advife  a  Man  rather  to  have  Recourfe  to  the  Ad- 
vice of  a  Fhyfician^  than^he  Affiflance  of  a  Divine, 
The  Firft  thing  which  the  Vhyfician  generally  prefcribes, 
is  the  Forbearance  of  Meat  and  Wine.  The  Cafe  of 
the  Ui^chaft  Man  is  much  the  lame  ;  And  the  Pre- 
fcription,  if  reftrain'd  to  a  Degree  of  Moderation,  will 
be  ot  Equal  Se  vice  to  him.  Vfe  a  little  Wtne^  fays 
St.  Vaul  ro  Tim^thy^  for  thy  Stomachi  fake^  and  thine 
often  Infirmities,  •  Ep.  Z3.  Vfe  Wine-^  ihat  is,  by 
realon  ot  the  Weakneis  of  thy  Stomach ;  But  Ufe  a 

littk 


88  The  Art  of  Dfing  wdl. 

little  Wine^  To  avoid  Intemperance;  Fur  Wine  In- 
flames  the  Body,  and  enkindles  the  Fire  of  Luft.  j 
The  next  Step  which  the  Phyficians  take  is,  to  pre*  I 
vent  a  Fever  by  bleedmg  a  Vein.  There  feems  to  be  fbmc 
Agreeablenefs  to  this  Method  of  Cure  in  Sr.  FauV^ 
Management  of  himfelf;  /  keef  under  my  Body,  and 
hring  it  into  fuhje^ion,  I'Cor.  9.  27.  Another  Care  of 
the  Phyfician  is  to  Prefer ibe  moderate  Exercife  •  fuch 
as  Walking,  or  the  Employment  of  our  felves  in  any 
other  A6live  Innocent  Sports  and  Recreations.  What  is 
Neceffary  in  this  Cafe  to  preferve  the  Healtli  of  the 
Body,  is  in  ft>me  Senfe  Neceffary  alfo  for  the  Health 
of  the  Soul.  If  a  Man  employ  himfeJf  in  the  Spiri- 
tual Exercife  of  Prayer  and  Devotion,  in  a  Holy  Con- 
templation of  the  Myftenes  of  his  Own  Redemption, 
in  a  Confideration  of  the  Four  laB  Things,  Death, 
JudgmentjHeaven,  and  Hell,  or  any  other  Holy  Subje61: 
in  Divinity ;  Thele  are  a  Prevailing  Means  to  Abftradl 
the  Thoughts  and  Affe<f^ions  from  the  Things  of  Flefh 
and  Senfe.  If  thefe  Religious  Exercifes  prove  Infuffi- 
cient  to  reduce  him  to  the  ^Principles  of  Temperance 
and  Sobriety,  let  him  employ  a  farther  Part  of  his 
Time  in  Reading  the  Holy  Scriptures^  or  the  Lives  of 
the  Holy  Afofiks^  and  Fathers  of  the  Church,  or  any 
Other  Books  of  Piety  and  Devotion  whatfoever. 

To  Finifh  this  Chapter ;  The  moft  Effeditual  Reme* 
dy  againft  Luxury  and  Intemperance,  and  Confe- 
quqntly  againfl:  the  Carnal  Defires  of  the  Flefh,  is 
to  avoid  Idlenefs ;  For  as  the  Soul  of  Man  is  an  Active 
Principle,  and  Conflantly  employed  in  Thoughr  and 
Confideration,  it  is  Reafonable  to  Believe,  that  if  it  be 
not  engag'd  in  N-ceffary  and  Ufeful  Speculations,  v.  will 
buify  itfelf  in  Vain  and  Impertinent,  or  in  Sinful  and 

Wanton 


The  Art  of  7)jiing  well.  89 

Wanton  Thoughts.  There  are  no  Men  fo  free  from  all 
Impurity  and  Uncleannefs  of  Thought,  as  thofe  whd 
are  taken  up  in  worldly  Bufmefi,  or  engag'd  in  the 
Study  of  human  Learning.  This  was  the  Reafon,  it  is 
highly  credible,  why  our  Blefled  Saviour  himfelf  was 
pleas'd  to  choofe  his  Parents  out  of  the  laborious  Part 
of  Mankind  ;  becaufe  Induftry  and  Application  to  Bu- 
finefe  is  the  befl:  Prevention  of  Evil,  and  a  Man  is  neve? 
more  fubjeft  to  the  Temptations  of  the  Worlds  thp 
F!efh,  and  the  Devil,  than  when  he  has  'nothing-  to  do. 
Tis  credibly  reported,  that  our  Lord  was  foiiie  time 
affiftant  to  his  Father  in  his  own  Employment.  I  only 
(>bferve  this  by  the  By,  as  a  ufeful  InftruflLon  to  Men 
in  low  Circumftances :  In  the  firft  Place,  that  they 
fliould  be  pleased  and  fatisfy'd  with  that  State  and  Con- 
dition of  Life,  in  which  the  Providence  of  God  has 
pJiec'd  them  *,  and.  Secondly,  That  they  ftiould  keep  off 
from  all  the  Mifchiefs  and  Inconveniences  of  an  Idle  and 
Una^ive  Life. 


CHAP.  XI. 

The  Bleuenth  Rule  Prefaratory  to  a  hd^fy  Deathy  is  y 
To  confirm  a  fincere  and  uaiverfal  Repentance  by 
Reformation  and  Amendment. 

THE  great  Duty   of  Repentance  confifts  in  thefe 
following  Particulars. 
Flrfl^  In  Contrition,  or  a  thorough  Senfe  of  the  Na- 
ture and  Guilt  of  Sin. 


N 


Secmdlyj 


The  Art  of  Dying  well. 

Secondly^  Ii^  an  humble  Acknowledgment  and  Coiv: 
feflion  of  it. 

Thirdly  J  In  a  thorough  Reformation  of  Life  and  Man- 
ners. And, 

Lajliyj  In  an  equitable  Reftitution  for  any  A£ls  of 
Injury  and  Injuftice  we  may  have  done  to  others* 
Whofoever  performs  thefe  Duties  with  Sincerity,  with 
Conftancy,  without  Flattery,  and  without  Referve, 
will  receive  Forgivenefs  of  Sins. 

The  Duty  ^of  Contrition  being  the  Foundati6n  of  the 
Duty  of  Repemamcj   I  lhall  begin  with  that,  and  am 
oblig'd  to  premife.  That  wherever  the  Scripture  men- 
tions any  thing  concerning  the  Nature  of  this  Duty,  it 
does  not  expreft  it  felf  in  fuch  Terms,  as  imply  a  mere 
formal  Sorrow  and  Concern  for  Sin,  or  fome  outward 
Expreflions  of  Grief  and  Affli£lion  for  it,   or  any 
cold  and  heartlefs  Refolutions  againft  it  for  the  future  ^ 
but  in  fuch  Terms,  as  import  a  deep  Compun£lion  of 
the  Heart,  and  fuch  a  lively  and  aSli£ling  Senfe  of  the 
Horror  and  Guilt  of  it,  as  cuts  and  tears  the  very  Soul 
and  Confcience  of  Man  i  Rent  your  Hearts^  and  not  your 
Garments^  and  turn  u^to  the  Lord  your  God  ;  chap.  if. 
13.   It  was  a  Cuftom  among  the  Jews^  to  expre^s  their 
Grief,  by  tearing  their  Garments  :  In  allulion  to  this 
Pra^lice  the  Prophet  direfts  us,  to  exprefs  our  Concern 
for  Sin,  hy.jemr^gy  or  tearing  the  Heart.    And  the 
Royal  Pfalmlfl^  to  defcribe  the  Duty  of  Repentance 
with  more  Force  and  Energy,  afTures  us,  that  the  Heart 
mufi:  be  broken j  ground  to  pieces^  as  it  were,  and  quite 
worn  outy  before  God  will  be  reconciled  to  us  :  The  Sa- 
crifice of  Cod  is  a  troubled  Spirit a  broken  and  a  contrite 

Hearty 


The  Art  of  Dying  well.        9 1 

Hearty  0  God^  /halt  thou  notdefplfe  :  Pfai.  li.  17.  There 
is  fo  much  Life  and  Spirit  in  thefe  words,  as  implies  a 
ftrongand  hearty  Concern  for  Sin.    Tis  a  lame  and 
imperfeft  Repentance  which  vents  It  felf  in  thefe  and 
the  like  indolent  Expre (lions :     /  am  concerned  that  I 
have  aEied  in  fo  imprudent  a  manner  \  I  ought  to  have 
confider^d  better ;  /  will  take  care  for  the  future y  and 
hope  God  will  forgive  me  for  what*s  pafl.^*     Tis  al- 
moft  inci^edible  with  what  Striftnefs  and  Severity  the 
antient  Fathers  have  delivered  themfelves  on  this  Subje^ 
of  Contrition  :  St.  Cyprian^  in  his  Difcourfe  of  Fa  lln 
Man^  has  thefe  words  :  Our  Repentance  ought  to  rife  in 
proportion  to  our  Crimes*   If  the  Wotind  be  deep  j  it  mujl  be 
probed  and  lanced^  and  attended  with  great  Care.    A  long 
Courfe  of  Prayer  and  Abjiinence  mufl  be  gone  thro\  we 
mujl  pafs  away  our  Days  in  Mourning^  and  our  Nights 
in  Watchings  and  Tears,    What  has  a  Sinner  to  do  with 
Merriment  and  Pleafure  ?  He  ought  to  lay  down  in  Sack- 
cloth  J  and  AJhes^  and  his  own  Wichdnefs.   Clemens  Alex- 
andrinm  gives  this  Charafter  of  Repentance,  That  *tis 
the  Baptifm  of  Tears,    St.  Gregory  Nazjanz^en^   in  his 
fecond  Difcour^e  of  Baptifm,  has  thefe  words  :  /  never 
re-admit  a  Penitent  into  the  Favour  of  the  Churchy  unlefs 
J  perceive  him  melted  into  Tears,    And  Theodorety  in  his' 
Epitome  of  the  Divine  Decrees^  in  his  Chapter  of  Repen- 
tanccj .  thus  exprefles  himfelf :   The  Wounds  which  xoc 
receive  after  Baptifm  are  indeed  curable^  but  not  fo  eafily 
as  by  the  Laver  of  Regeneration ^  but  by  a  large  Effufion 
of  Tearsy  and  a  laborious  Reformation, 

In  this  folemn  and  afFefting  manner  have  thefe  Cele^ 
brated  Lights  of  the  Chriftian  Church  exprefs'd  them- 

N  2  Selves 


9^        Tbe  Art  of  ^jing  "well. 

•    felves  concerning  the.  Nature  of  Contrition  ;  however 
little  regard  may  be  had  to  this  Duty  in  the  prefeat 
Age.   To  live  righteoufly,  and  die  peaceably,  and  ta 
be  reconcil'd  efFedlually  to.  God,  a  Man  muft  retire  into 
himfelf,  and  from  the  World,  and  thus  expoflulate 
the  Cafe  with  himfelf  :  "  Ah  miferable  Man  that  I  am! 
*^  What  Loads  of  Guilt  fit  heavy  upon  my  Soul  ?  I 
dare  not  look  up  to  Heaven,  becaufe  I  have  offended 
againft  it :  I  have  no  reafonable  Expectance  either  of 
Favopr  or  Mercy  from  the  Great  Creator  of  all 
*'  Things,  and  the  Fountain  of  all  Good.    I  have  dif- 
oblig'd  my  moft  merciful  and  loving  Father,  who 
has,  in  the  moft  plentiful  manner,  beftowed  his 
KiadnefTes  upoA  me,  and  wl^o,  in  all  the  Inftances  of 
his  Providence,  has  been  liberal  and  beneficent  to  me 
abo^Ye  ui^afure.   I  dare  not  apply  for  Pardon  to  my 
%vjoui:,  to  that  Saviour  who  loved  me,  while  1  was 
his  Enemy,  who  died  for  me  when  I  had  finned  a-^ 
gainft  him  *,  becaufe  I  have  again  repeated  my  Pro- 
vocations,  and  crucifi<?d  my  Lord  afrefh,  and  ftill 
continue  to  do  fo.     Oh  the  inhuman  Returns  for 
fuch  matchlels  condefcending  Love  1  Oh  Ingratitude 
excefiive  and  inexpr^llible  for  fuch  Overrflowings  of 
Bounty- !  My  Saviour  was  whipped  with  Scourges, 
*'  was  crowned  with  Thorns,  was  faftened,  with  Nails 
l',^t(^.  t]b^,  Cf  o6  j  he  was  wounded  to  cure  me,  he  was 
bruifed  to  heal  th^I^^aladiesof  my  f^nful  Soul,  and  yet 
1  ftill  go  on  to  encreafs  his  Sufferings.    He  expreffvS 
to  nie,  naked  upon  the  Grofs,  v^hat  an  ajrdent  Thirfi 
*5  h^  has.  for  my  Salvation  I  and  I,  in  return,  worle  than  / 
^h?  Jcivs-i  $ive  hwi,  Gall,  and  Finegar  to-  drlnh  What 

*'  Thought 


The  Art  of  Trying  well.        9  5 

•^  Thought  can  reach,  or  what  Tongue  can  exprefsthe 
«  inconceivable  Height  of  Glory  I  am  fallen  from? 
"  Before  I  left  the  Paths  of  Virtue,  and  plunged  my 
"  felf  in  the  Depths  of  Sin,  I  was  Heir  Apparent  of 
<^  the  Kingdom  of  Heaven  ;  I  was  but  one  Degree  lower 
than  the  Angels.    But,  alas  !  How  am  I  fallen,  like 
Lucifer  Son  of  the  Morning,  from  the  Throne  of 
God,   and  the  Delights  of  Angels  ?   I'his  fleeting 
fhort-lived  Plea^fure^^/^^f  unreafonable  Luft  ^  this  Scan- 
dal  '*and  Reflexion,    that  Ad  of  Intemperance 
"  and  Injuftice  ;  this  Prophanation  of  the  Name  of 
God,  or  that  Negled  or  Contempt  of  his  Wor- 
fhip,    how  has  one,  or  more,  or   it   may  te 
<^  all  thefe  Vices  contributed  to  the  dreadful  Fall  ? 
From  the  glorious  Liberty  of  being  the  Son  of  God, 
I  am  funk  down  into  the  VafTalage  of  the  Devil,  my 
moft  implacable  Enemy.     This  decaying  Body  of 
"  mine  is  haftening  daily  to  the  Regions  of  Death,  I 
"  am  approaching  every  moment  the  Confines  of  Eter- 
nity.    All  behind  me  is  Sin,  and  all  before  me  is  De- 
flruftion.    I  now  confider  what  I  have  done^  and 
fhould  he  glad  I  could  efFe£lually  confider  what  I  am 
<t  like  to  fuffcr.     This  Day,  this  Hour,  perhaps  this 
"  Moment  I  Ihall  depart  this  World.    Thefe  Profpefts 
*^  amaze  and  confound  me,  and  my  Ingratitude  flies  in  my, 
Face.   O  let  me  roufe  and  alarm  my  felf  into  a  S^nfe 
of  my  own  Danger,  the  Heinoufneft  of  my  Sing, 
and  the  Neceflity  of  Repentance'.    /  will  arife  there- 
to fore,  with  the  prodigal  Son,  and  go  unto  my  Father-, 
«  and  fay  unto  him     Father ^  I  have  finned  againfl  Hea- 
venj  and  before  thee,  and  am  no  more  worthy  to  be 

called 


94        The  Art  of  Dying  'well. 

called  thy  Son.    I  will  fearch  into,  and  deal  impar- 
tially  with  my  whole  Soul ;  I  will  fhake  off  every 
favourite  and  beloved  Sin,  and  endeavour  to  recon- 
^  cile  niy  felf  to  my  offended  God." 

This  religious  Method  of  Enquiry  and  Self  Condem- 
nation has  been  the  conftant  Pra£lice  of  all  devout  Pe- 
nitents, from  the  firft  Rife  of  the  Chriftian  Church,  as 
being  the  moft  effe£lual  means  to  bring  the  Sinner  to  a 
Confideration  of  himfelf.  This  was  the  Behaviour  of 
the  Royal  Pfalmifiy  when  his  Confcience  charged  him 
feome  with  the  two  great  Sins  of  Murder  and  Adultery, 
this  awakened  him  into  a  deep  Contrition  for  them, 
and  immediately  he  expreffes  himfelf  in  this  mournful 
Strain  :  /  am  weary  of  my  Groaning^  every  Night  wafh  1 
my  Bed^  and  water  my  Couch  with  my  Tears  \  Pfal.  vi.  6. 
This  was  alfo  the  Behaviour  of  St.  Feter^  immediately 
upon  the  Denial  of  our  Saviour.  The  Guilt  of  his 
Cowardice  and  Treachery  foon  overtook  him,  and  we 
read,  That  he  went  out^  and  wept  bitterly  *,  Mat.  xxvi.yj. 
This,  Laftly,  was  the  Praftice  of  the  Woman  who  was 
aSmner\  the  Text  tells  us,  That  JJje  flood  at  Jefta 
Feet  weepings  and  began  to  wafl)  his  Feet  with  Tears^  and 
to  Wipe  them  with  the  Hairs  of  her  Head  *,  Luke  vii. 
37,  38. 

But,  Secondly^  Another  particular  Office  or  Branch 
of  True  Repentance^  is  humbly  to  acknowledge  and  con- 
fefs  our  Sins  to  God.  There  is  fcarceany  Duty,  in  the 
whole  Compafsof  Chriftianity,  which  requires  a  grea- 
ter fhare  of  religious  Prudence,  and  an  honed  Impar-r 
tiality  in  the  Performance  of  it,  than  this  of  Confef- 
fion.   'Jis  with  great  Reludance  and  Regret  that  Men 

arc 


The  Art  of  Trying  well.  95 

are  firft  brought  to  enquire  into  the  State  and  Condi- 
tion of  their  own  Souls  ;  and  when  the  Force  of  Per- 
fuafion  has  led  him  thus  far,  they  care  not  to  dwell 
there  too  long,  much  lefs  to  be  brought  to  an  open 
and  ingenuous  Acknowledgment  of  their  Crimes^  or  at 
beft  they  fhall  only  exprefs  themfelves  in  a  general  Con- 
feflion  of  them :  "  Lord^  I  have  broken  all  thy  Com- 
mandments  ^  /  have  been  guilty  of  all  kinds  of  Sin  ;  / 
never ^  in  my  whole  Life^  did  any  one  ABion  which 
was  '^leafing  and  acceptable  to  thee !  **  Now  in  fuch  a 
general  Confellion  as  this,  as  it  is  greatly  to  be  hoped 
that  they  acknowledge  themfelves  to  be  much  worfe  than 
they  really  are,  by  confefling  what  they  were  i3iever 
guilty  of-,  fo  it  is  fadly  to  be  feared,  on  the  other 
hand,  that  they  make  themfelves  much  better^  by  con- 
cealing, or  not  charging  themfelves  with  thofe  Crimes 
which  they  have  aftually  committed.  There  are  others 
again  who  fhall  bring  themfelves  to  a  particular  Con- 
feffion  of  their  Sins,  and  who  fiiall  Diftinflly,  and  in 
Order,  as  far  as  their  Memory  will  give  them  leave, 
repeat  and  confefs  every  fmgle  Sin  they  have  been  guilr 
ty  of,  but  never  enquire  into  the  particular  Circum- 
ftances  and  Aggravations  of  them  ^  not  confidering, 
that  every  Adion  is  mere  or  lefs  finfal,  according  to 
the  different  Circumft'ances  that  attend  it.  In  all  moral 
Actions  a  great  regard  is  to  be  had  to  the  Perfon,  Place^ 
Timcy  and  many  other  Circumflances  of  doing  them  : 
for  what  is  lawful  for  one  Man,  by  virtue  of  his  Com- 
niiAion,  or  otherwife  to  do,  may  be  unlawful  in  ano- 
ther >  What  with  Decency,  and  without  Offence,  may 
don^  in  one  Placet  cannot  without  Sin  and  Scandal 

be 


9  6        The  Art  of  T)ying  ^weU. 

be  tranfafted  in  another :  And,  Laftly,  there  is  alfo  a 
particular  Time  and  Seafon,  which,  in  a  great  meafure, 
diftlnguifhes  the  Aaions  of  Men,  and  makes  them  more 
©r  lefs  immoral.  There  ought  alfo,  in  Confefiion,  fome 
Refpea  to  be  had  to  the  Nature  of  the  Crime  commit- 
ted J  as  whether  it  be  a  Private  or  a  Puhlick  Vice  ;  As 
alfo  of  the  different  Laws  of  which  it  is  a  Violation 
and,  in  the  laft  Place,  fome  Confideration  taken  of  the 
frequency  of  doing  it ;  becaufethe  fame  Crime,  by  being 
often  repeated,  is  rather  a  Complication  of  Vices,  than 
one  fingle  Sin. 

This  then  is  the  Duty  of  every  true  Penitent,  to  re- 
tire  into  himfelf,  and  to  examine  his  own  Confcience 
as  to  the  moral  State  and  Condition  of  it  but  in.  all 
Cafes  of  Difficulty  and  Scruple  to  have  recourfe  to  the 
Judgment  of  fome  able  and  learned  Minijier^  who  will 
give  him  Comfort  and  Satisfaction  in  all  his  Doubts. 

A  third  Duty  of  Repentance  is  Reformation  and  A* 
mendment  of  Life,  or  fuch  a  moral  Change  of  all  our 
evil  Anions  and  Dllpofitions,  as  can  only  reconcile  us 
to  God.  To  exprefs  the  utmofl:  Concern  for  Sin,  with* 
out  any  Amendment,  or  it  may  be  the  leaft  Intertfloii 
of  fo  doing,  is  only  a  morefolemn  Piece  of  Hypocrify, 
and  a  fatal  Cheat  we  put  upon  Qur  felves.  It  argues  a 
mean  Opinion,  and  unworthy  of  the  Majefty  of  God, 
when  we  imagine  that  he  can  be  pacified  and  prevailed 
upon  by  Tears,  or  a  few  whining  Expoftulations. 
Wherever  the  Scripture  mentions  any  thing  concerning 
Repentance^  it  is  in  fuch  Phrafes  as  import  a  thorow, 
perfect,  and  univerfal  Change  and  is  therefore  called 
a  raifing  us  from  the  Dead^  a  pajfmg  from  Death  unfo 

Life, 


The  Art  of  Tfying  z^ueli. 

Xjifcj  a  Creating  in  m  a  new  SeuU  and  a  new  Life^  and  be- 
ing Born  ag4n*  Now  thefe,  with  many  other  Expref- 
fions  of  the  like  Nature,  imply  an  entire  Alteration  in 
all  the  Difpofitions  of  the  Soul,  and  in  the  whole  Te- 
nourof  Life.  This  is  the  great  Argument  of  Converfion, 
when  by  an  exemplary  Piety,  and  a  vifible  Holinefs, 
W  manifeft  to  God  whom  we  have  difpleafed,  and  to 
,the  World  to  whom  we  have  given  Offence,  that  we 
exprefs  the  inward  Penitency  of  the  Soul :  For  as  all 
A<n:s  of  Sin  and  Difobedience  to  God  do  naturally  cre- 
ate, in  the  Minds  of  Men,  fome  Trouble  and  Concern  ; 
yet  this  Trouble  and  Concern  for  Sin  is  only  the  Be- 
ginning of  Repentance,  and  neither  acceptable  to  God, 
r^r  available  to  Men,  unlefs  we  jniake  it  the  Ground 
gnd  Foundation  of  a  good  Life. 

But,  Fourthly^  Another  Inftance  of  the  Duty  of  Re- 
pentance^ is  Reftitution*,  or  a  Reparation  of  all  Injury 
and  Injuftice,  of  what  kind  foever,  which  we  have  done 
to  others.  This,  I  fay,  is  a  proper  Inflance  of  Repen- 
tance, and  indeed  fo  NecefTary  a  Part  of  it,  that  it  will 
be  defective,  and  imperfed  without  it.  For  as  Repen- 
tance implies  a  Convidion  of  xMind  that  we  have  done 
amifs,  fo  as  to  be  truly  Sorry  for  what  we  have  done, 
and  heartily  wifh  that  w'e  had  not  done  it,  I  cannot  fee 
how  any  Man's  Repentance  can  be  faid  to  have  work*d 
this  Change  of  mind  in  him,  when  he  is  juftly  chargeable 
with  ading  injurioufly  by  another.  F.or  altho'  a  Man's 
Judgment  may  be  convinced,  that  a  moral  Change  of 
Life  is  religious  and  neceffary,  yet  no  fuch  Change  can 
be  conceived  to  be  effe^flual,  till  a  plenary  Satisfa£l[ion 
be  made  to  the  injured  Perfon,  for  all  the  unjuft  Actions 

O  he 


98       The  Art  of  Trying  well. 

he  has  done  him,  and  by  undoing  thofe  A£ls  of  Inju- 
ftice,  by  an  equitable  Reftitution.  Nay,  to  come  more 
clofe  to  the  Subjeifl  :  All  our  holy  Purpofes  and  Refo- 
lations  of  Amendment,  which  are  the  Foundation  of 
Repentancey  will  come  to  nothing,  without  a  Reparation 
made  for  the  wrongs  we  have  done  to. others:  For  is  it 
pofTible  to  Refolve  in  good  earneft,  and  yet  let  fall  this 
Refolution  afterwards.  A  bare  Refolution,  unlefs  it 
produces  the  good  Effedls  it  ought,  in  repj^,|ring  the 
Injuries  done,  is  no  part  of  that  Repentance  which 
workcth  Salvation, 

As  to  the  Manner  and  Means  of  Refiimiony  it  would 
be  endlefs  to  prefcribe  any  fixed  and  determinate 
Rules.  The  Flrfi  Enquiry,  in  Cafes  of  Injury  or  Ju- 
ftice  done,  is,  in  what  Refpe^l  we  have  Injured  others, 
and  to  proportion,  as  far  as  we  are  Able,  the  Repara- 
tion to  the  Wrongs.  If  we  have  any  way  injured  our 
"Neighbour  in  his  Eflate^  by  any  fraudulent  Contrails, 
or  other  unfiir  ways  of  Dealing,  we  mufl:  make  it  a 
voluntary  Art  to  do  him  Right,  without  any  Com- 
pulfion  from  the  Law.  If  we  have  injured  him  in  his 
good  Name^  by  Calumny  and  Evil-fpeaking,  we  are 
obliged  to  own  the  Offence,  and  ask  Forgivenefs,  and  to 
make  our  Recantation  as  publick  as  the  Scandal. 

And  as  thefe  Rules,  are  to  be  Obferved  in  the  Manner 
of  our  Reftitution,  fo  are  there  others  alfo  to  be  Ob- 
ferved as  to  the  Meafures  of  it.  Now  the  Meafures 
and  Degrees  of  Reftitution  muft  rife  and  fall,  in  pro- 
portion to  the  Injuries  done.  If  we  cannot  make  Sa- 
lisfaftion  in  returning  the  very  lame  Thing  we  were 
entruftcd  with,  we  muft  make  amends  by  way  of 

Equivalent. 


The  Art  of  T>jwg  i^'cll.  99 

Equivalent.  Where  no  Reftitution  can  be  made  of 
the  Thing,  and  no  certain  Valuation  can  be  taken  of 
it,  in  fuch  Cafes  we  mufl:  take  care  to  make  our  Efti- 
mate  accordingly  *,  rather  exceeding  in  the  Meafures 
of  Reftitution  becaufe  every  Degree  we  fall  fhort  in 
our  Compenfations  continues  an  Injury  ftilL 

I  fhall  clofe  this  Chapter  with  this  Obfervation ' 
That  Amendment  and  forfaking  the  Fault,  on  the  Ac- 
count of  what  our  Saviour  hath  done  and  fuffered  for 
us,  will  procure  Pardon  for  any  *Sin,  by  which  we 
have  offended  none  but  God  *,  but  in  all  A(fls  of  In- 
jury and  Injuftice,  we  muftnot  only  amend  our  Faults 
to  pleale  God,  and  acknowledge  them  to  appeafe  Men, 
but  we  muft  alio  reftore  the  Spoil,  and  return  the 
Injuries  we  have  done  unto  them. 


CHAP.  XII. 

"the  Twelfth  Rule  Prefaratory  to  a  haify  Death,  Is 
To  be  admitted  by  Baptifm  into  the  Chrlflian 
Church. 

I Have,  in  the  preceeding  Chapters,  explained  the  Na- 
ture of  the  Chriftian  Graces  and  yirtues  conducive 
to  a  holy  Life,  and  by  confequence  to  a  happy  Death: 
I  fhall  now  go  on  to  condder  the  Nature  and  Servicea- 
blenefs  of  the  Two  ChrijUan  Sacraments^  and  the.  Holy 
Inftitution  of  Confirmation^  appointed  by  our  Saviour 
for  thatpurpofe.  The  two  Sacraments  are  the  Means  or 
Inftruments  which  God  makes  ufe  of,  by  the  Office  of 
his  Miniflers,  either  for  the  Conveyance,  or  Increafe 

O  2  of 


loo      The  Art  of  Trying  well. 

of  Grace,  totJ^ofe  who  worfhip  him  in  Faith  and  Holi- 
nefs.  The  fpiritaal  Priviledges  and  Advantages  of  re- 
ceiving thefe  Holy  Sacraments,  are  thefe  :  By  our  Ini- 
tiation into  the  Church  by  Baptifm^  we  become  Mem- 
bers of  that  Church  into  whofe  Communion  we  are 
admitted,  are  tranHated  to  the  Dignity  and  Honour  of 
being  the  Sons  of  God,  and  by  that  means  are  entitled 
to  an  Inheritance  of  the  Kingdom  of  Heaven.  The 
Priviledges  and  Advantages  of  receiving  the  ffoly  Com- 
TTiunlon^  are,  i;'?,  A  general  Pardon  and  Remiffion  of 
Sin.  And,  A  Conveyance  of  a  larger  fliare  both 
of  God's  preventing  and  ajftji'ing  Grace. 

The  firft  Sacrament  I  fhall  enlarge  upon,  is  that  of 
Baptifm  *,  becaufe  this  Sacrament  does,  in  the  order  of 
Time,  precede  the  other,  inafmuch  as  no  Man  can  be 
rightly  qualified  and  prepared  to  receive  the  Holy  Com- 
mimicn  before  he  is  baptlz,ed.  The  Nature  and  EflTence 
of  Chrijlian  Baptifm^  confifts  in  thefe  three  Particulars: 
ly?.  In  a  fincere  Confe/iion  and  Acknowledgment,  ei- 
ther by  our  felves  or  others,  of  the  whole  CathoUck 
Faith,  and  all  the  Particulars  of  it.  zdly^  In  a  Renun- 
tiation  of  all  the  Temptations  of  the  World,  the  Flefh, 
and  the  Devil.  And,  3^/)/,  In  a  Readmiffion  into  a 
State  of  Grace  and  Favour  of  God,  by  being  admitted 
into  his  Church  ^  for  every  one,  who  is  baptized,  is 
freed  thereby  from  the  Servitude  of  the  Devil,  is  adop- 
ted into  the  Glorloi<^  Liberty  of  the  Sons  of  God,  and 
made  Partaker  of  the  Divine  Grace. 

Thefe  Particulars  do,  in  feme  meafure,  fpecify  to  us 
the  fpiritual  Priviledges  which  every  Man  is  entitled  to 
by  virtue  of  Chrlftian  Baptifm.   The  firft  Particular  of 

which 


The  Art  of  Dying  well.      i  o  i 

which  iS  a  fmcere  Confeffion,  either  by  our  felves,  or 
others,  of  the  whole  Catholick  Faith,  and  all  the  par- 
ticular Branches  of  it :  For  it  is  impoflible  that  any 
Pcrfon  can  be  admitted  into  the  Chrifiian  Churchy 
without  a  publick  Acknowledgment  of  the  Chriflian 
Faith  >  and  that  not  only  in  fome  particular  Inftances, 
but  in  a  general  Confeffion  of  it,  of  which  Baptifm  is 
a  Seal.  And  here  !  cannot  but  lament,  with  the  deep- 
tft  Concern,  the  fliameful  Ignorance  of  the  meaner  fort 
of  People  aniongft  us,  who  are  fo  far  from  confeffing 
the  Articles  of  the  Chrifiian  Fdth^  that  they  cannot 
pronounce  their  Creed^  or  at  leafl:  are  wholly  infenfible 
of  the  meaning  of  it ;  and  yet  to  believe  all  the  Arti- 
cles of  the  Chriftian  Faith,  is  what  they  folemnly  pro- 
mised by  their  Fouchers  in  Baptifm  to  do.  Now  if 
Chrifiy  as  St.  Paul  aflures  us,  dwells  in  our  Hearts  by 
Faithj  Eph.  iii.  17.  that  is,  if  a  Man  cannot  be  ac- 
counted a  Chriftian ,  without  believing  the  Doftrines 
of  Chriftianity,  how  can  he  dwell  in  the  Hearts  of 
thofe,  who  have  only  a  general  and  confufed  Notion 
of  the  Articles  of  the  Chrifiian  Faith^  without  any  cor- 
dial Senle  or  Belief  of  them  ?  And  //  God  purifies  our 
Hearts  by  Faiths  as  St.  Peter  informs  us,  A^ts  xv.  9. 
how  wholly  unfit  for  fo  Divine  a  Refidence  is  that 
Heart,  or  that  Soul,  which  believes  not  Jefus  Chrifiy 
and  his  Doftrine,  altho'  he  has  received  the  outward 
and  vifible  Sign,  or  Form  of  Baptifm.  1  amnowfpeak- 
ing  only  of  Adult  Perfons  *,  for,  as  to  the  Cale  of 
fantsy  my  Opinion  is,  that  they  are  juftified  by  the 
Free  Grace  of  God,  without  any  good  Works  of  their 
own    however,  if  they  come  to  Riper  Years,  they 

are 


loa        The  Art  of  Dying  "noell. 

are  obliged  to  take  the  Promifes,  made  by  their  Sure* 
tiesj  upon  themfelves,  and  to  believe  and  confefs  pub- 
lickly,  in  the  Church,  all  the  Articles  of  the  Chrifiian 
Faith  for,  as  St.  Faul  writes,  With  the  Heart  Man  be^ 
lieveth  unto  Righteoufnefs^  and  with  the  Mouth  Confejfion 
is  made  unto  Salvation  :  Rom.  x.  lo. 

But,  zdly^  A  folemn  Renunciation  of  all  the  Temp- 
tations of  the  World,  the  Flefti,  and  the  Devil,  is  an- 
other Particular  of  Chrifiian  Baptifm.  And  indeed 
whether  we  confider  the  Nature  and  Purity  of  a 
Chriftian  Church,  and  what  a  ftricl  Difcipline  and  Se- 
verity of  Life  it  requires  of  its  Members,  it  is  neceffa- 
ry  that  fome  previous  A  fTurances  fhould  be  given  either 
by  our  felves,  or  others,  to  that  purpofe.  The  Rea- 
fon  why  the  Church  was  pleafed  to  appoint  Vouchers 
Was,  that  in  cafe  of  any  Negleft,  or  the  Death  of  the 
Parents,  a  farther  Provifion  might  be  made  for  the 
Care  and  Education  of  Children,  by  thofe  who  at  the 
time  of  Baptifm^  were  tied  to  them  by  a  fpi ritual  Re- 
lation. The  Charge  given  by  the  Minifter  in  Baptifntj 
To  the  Vouchers  or  Sureties^  is  very  folemn  and  impor- 
tant *,  and  the  Promifes  made  on  their  Parts,  feem  to 
me  to  carry  in  them  the  Force  and  Obligation  of  a 
Religious,  or  Sacramental  Oath,  To  renounce  the  De- 
vil and  all  his  Worh-i  the  vain  Pomp  and  Glory  of  the 
Worlds  with  all  covetom  Defires  of  the  fame^  and  the 
carnal  Defires  of  the  FleJJj^  is  an  Engagement  ratified 
and  confirmed  in  the  more  immediate  Prefence  of  God, 
and  in  the  Face  of  the  whole  Congregation  *,  the  Breach 
of  which,  as  the  one  are  WitnefiTes  of,  fo  the  other 
will  furely  judge,  and  condemn,  and  punifh. 

A 


The  Art  of  T)ymg  weU.  lo^ 

A  third  Particular  of  Ckrijlian  Baptlfm,  or  rather 
the  great  Priviledge  or  Advantage  of  it,  is,  a  Readmiilioa 
into  a  State  of  Grace  and  Favour  with  God,  from  a 
State  of  Sin,  of  Slavery,  and  of  Death,  by  being  in- 
itiated into  Chrift  s  Church.  O  the  inexhauftible  Riches 
of  the  Bounty  and  Goodnefs  of  God  !  O  invaluable,  O 
wonderful,  O  infinitely  extenfive  Priviledge  !  Such  in- 
conceivable Mui^ificence  does  equally  furpafs  our 
Thougjits,  as  it  exceeds  our  Admiration.  Good  God  ! 
who  is  able  to  comprehend,  who  will  not  be  filled 
with  Surprize  and  Aftonilhmcnt,  nay,  who  will  not 
diflblve  into  holy  Tears,  into  Tears  of  Extafy  and 
Joy,  when  he  contemplates  fuch  an  amazing  Inftance 
of  Divine  Love  ?  /  ir^,  before  I  was  bapnzedj  in  a 
State  of  Captivity^  a  Child  of  the  Bevil^  fubje^  to  ths 
Power  of  Hell  and  Death  *,  but  fee  the  wondrous  Change 
effe^ed  by  Baptifm !  I  am  now  redeemed  from  Servitude 
and  Sin  ;  /  am  admitted  into  the  facred  Fellovsflnp  cf 
Chrift' s  Church  lam  become  a  Child  of  Gody  and  am 
entitled  to  an  Inheritance  of  his  gloripm  Kingdom,  Hot9 
can  I  refieB  on  fuch  ineftimahle  Adv  ant  ages  y  and  dare  to 
he  ungrateful  f  Thefe  devout  Refle£lions,  efpecially  in 
young  Men,  will  prevent  the  Prevalency  of  thofe  Vi- 
ces their  tender  Age  is  moft  expofed  to,  and  will  lay 
all  Temptations,  of  what  l^ind  foever,  dead  at  their 
Feet.  For  what  is  the  principal  Caufe  of  all  that  Rafh- 
nefs  and  Folly  to  which  young  Men  are  generally  ad- 
dicted, but  Carelefnefs  and  Inconfideration  ?  Why  is 
it  that  they  give  a  Loofe  to  their  Appetites  in  the  Pro- 
fecution  of  their  Pleafures,  ,  and  indulge  themfelves  to 
the  full  in  the  Pridej,  and  Eafe,  and  Luxury  of  Life, 

but 


104.      The  Art  of  Xfying  wel/. 

but  that  they  did  not  confider  the  Dignity,  and  Ho- 
nour, and  Advantages,  they  were  entitled  to  hyChrifiia?z 
Baptifm  ^  This,  1  would  obferve,  is  the  Reafon  why 
fo  many  young  Men,  without  any  Fear  of  Danger,  pr 
any  Senfe  of  Guilt,  runfohaftily  down  the precipice  0^ 
Vice,  becaufe  they  are  fallen  from  that  Grace  which 
was  conferred  on  them  by  Baptifm^  and  think  it  not 
good,  in  the  Language  oi  t\iQ?i(y^hQt  Jeremiah^  to  hear 
the  Toke  in  their  Touth  ;  Lam.  iii.  27.  To  encreafe  and 
improve  that  ftare  of  Divine  Grace,  which  was  beftovy- 
ed  on  us  by  Baptifm  \>y  a  fincere  Repentance  to  re- 
nounce rhe  Devil  and  all  his  Works,  to  return  to  the 
Service  of  our  Lord  and  Mafter,  and  to  continue  in 
his  Worfliip  to  our  Lives  end,  is  the  only  means  to 
live  righteoufly,  to  die  peaceably,  and  to  reign  tri- 
umphantly in  Happinefs  and  Glory. 

Now  in  order  to  behave  our  felves,  in  this  KefysQ:^ 
with  Piety  and  Prudence,  it  will  be  highly  neceflary 
that  every  Man  confider  the  Duties  and  Obligations 
which  the  Sacrammt  of  Baptifm  lays  upon  him.  The 
myflical  wajbing  nway  of  Sin^  expreffed  in  Baptifm^  de- 
notes to  him  a  great  Purity  and  Innocence  of  Life 
and  Gonverfation.  The  continual  Attempts  made  by 
the  Devil  upon  the  moft  immaculate  Virtue,  are  /b 
many  Obligations  for  Continuance  and  Refolution  to 
keep  our  felves  free  from  the  Pollutions  of  Sin.  A 
modeft  and  chaft  Behaviour,  and  a  Freedom  from  all 
the  Indecencies  of  a  loofe  and  incontinent  Life,  are 
the  diftinguifhing  Charafters  of  a  Member  of  Chriji*s 
Church,  and  the  brighteft  Ornaments  of  his  Profellion. 
The  Spots  and  Blemilhes  we  contraft  by  breach  of  our 

Baptifma! 


The  Art  of  Dying  z^ell.       i  o  5 

BaptiTmal  Covenant-,  are  only  wiped  out  by  true  Contri- 
tion, and  the  Tears  of  Repentance. 
y  The  next  Duty  which  the  Sacrament  of  Baptlfm  lays 
Mpon  every  Man,  is  more  general,  and  extends  its  felf 
to  his  whole  Conduft,  in  obliging  him  to  an  univerfal 
Righteoufnefs  in  all  his  Thoughts^  Words^  and  Anions* 
The  whole  Duty  of  a  Perfon  regenerate  by  Raptifmy  is 
fully  comprifed  in  that  congratulatory  Sentence  of  Sc. 
¥aul  to  himfelf  *,  /  have  fought  a  good  Fight ^  I  have  fini- 
fljed  my  Course ^  I  have  kept  the  Faith 2  Tim.  iv.  7. 
Thele  words  exprefs  to  us,  in  the  fir/l  Place,  the  great 
Bravery  and  Courage  which  a  Soldier,  lifted  under 
Chrijl's  Banner,  ought  to  exert  in  fighting  againfl  the 
World  J  the  FleJJj^  and  the  DeviL  They  denote  to  us, 
in  the  next  Place,  the  Courfe  or  Race^  which  every 
one,  who  is  admitted  into  Chrift's  Church,  ought  to 
run,  and  his  Continuance  in  fo  doing,  till  he  arrives  at 
his  Journey's  end.  They  import,  in  the  Lajl  Place, 
fuch  a  lively  and  aftive  Faith,  as  diicovers  it  felf  im 
improving  and  increafing  the  Talents  which  God  has 
entrufted  us  with,  in  exercifing  our  felves  in  our  feve- 
ral  Employments  with  Diligence  and  Honefty,  in  tak* 
ing  care  of  our  own  Souls,  and  the  Souls  of  thofe  who 
are  committed  to  our  Charge*,  and,  in  fhort,  in  the 
Performance  of  all  thofe  Graces  and  Virtues,  which  are 
the  Ornament  and  Beauty  of  the  Chriftian  Life.  The 
infinitely  wife  God  has  fo  contrived  the  Happinefs  of 
Men,  that  tho'  he  is  w^illing  to  adopt  them  by  BaptiHu 
into  a  Sonfhip  to  himfelf  >  yet  in  fuch  a  manner  has  he 
efFeded  this,  as  is  highly  conducive  to  his  own  Glory. 
There  is  fomething  therefore  requir;^d  on  our  parr,  to 
■  P  entitle 


io6      The  Art  of  Dying  well. 

entitle  us  to  the  Priviledges  of  this  Sonfhip,  in  being 
made  Heirs  of  eternal  Glory  *,  and  that  is  a  conftant 
and  habitual  Exercife  of  our  felves  in  fuch  good  Works, 
as  are  wrought  in  us  by  the  Spirit  of  God,  concurring 
with  the  Freedom  of  our  own  Will  :  For  fuch  ample 
PofTe/lions,  fuch  Crowns,  and  Scepters,  and  Kingdoms, 
are  not  to  be  obtained  by  a  Life  of  Eafe,  of  Merri- 
ment, and  Pleafure  >  but  by  Induftry  and  Labour,  by 
Care  and  Vigilance,  and  a  continued  Perfeverance  in 
Holinefs  even  unto  the  Time  of  Death. 

If  a  Man  therefore,  in  confequence  of  the  Premifes, 
by  calling  himfelf  to  a  fevere  Account,  and  looking  into 
all  the  different  Stages  of  his  Life,  fhall  find  him- 
felf to  have  a£ted  with  that  univerfal  Integrity,  and 
Steadinefs  of  Principle  ;  if  he  has  bravely  ftood  it  out 
againft  the  Allurements  of  Honour,  the  Profped  of  In- 
tereft,  the  Charms  of  Pleafure,  and  the  Invitations  of 
Senfe  ^  if  upon  fuch  a  Review  of  himfelf,  he  feels 
within  hiiii  the  Applaufes  and  Congratulations  of  his 
own  Confcience,  as  having  behaved  himfelf,  in  all  the 
Duties  of  Chriftianity,  confidently  with  his  Holy  Pro- 
feffion,  let  him  triumph  with  St.  Pauly  and  fay.  Hence- 
forth there  is  laid  up  for  me  a  Crown  of  Rlghteoufnefsj 
which  the  Lord^  the  righteom  Judge^  JJjall  give  me  at  that 
Day  ;  2  Tim.  iv.  8.     If,  on  the  other  hand,  thro* 
Weaknefs  or  Cowardice,  or  thro*  Treachery  and  Bafe- 
nefs,  in  his  Conflifls  with  his  fpiritual  Enemies,  he  has 
difiionourably  given  Ground,   or  tamely  furrendered 
without  Refifi:ance  and  Oppofition     if  thro*  Inadver- 
tency, Surprize,  or  Wearinefs,  he  has  flood  flill,  or 
tired,  or  laid  down  in  his  Chriflian  Courfe  *,  if  thro* 

Vanity, 


'   The  Art  of  Trying  ^JoeU.      1 07 

Vanity,  Partiality,  or  any  human  .Views,  he  has  broke 
thro'  the  Engagements  of  his  Baptifmd  V ?tp,  let  him 
endeavour  to  make  God  his  Friend,  and  his  Confcience 
his  Friend,  by  an  univerfal  Repentance. 


CHAP.  XIIL 

the  Thirteenth  Rule  Frefaratory  to  a  haffy  Deaths  is  ^ 
To  vAe  upon  our  felves  the  Baptifmal  Vow,  made 
in  our  Names,  by  Confirmation. 

THAT  Men  may  rightly  underftand  the  Nature 
of  this  Holy  Inftitution,  I  fhall  go  up  to  its  firft 
Original  in  the  time  of  the  ApoflUs.    In  the  Primitive 
Church  three  extraordinary  Gifts  of  Wifdom,  Elo- 
quence, and  Charity,  in  the  higheft  Degree,  were  the 
Effeft  of  this  hfiitution  *,  befides  a  Power  of  working 
Miracles  for  the  Converfion  of  the  Heathen  World. 
The{e  extraordinary  Gifts  were  (Ignified  by  the  Figure 
of  the  Fiery  Tongues^  and  the  Noife  of  a  rufJnng  mighty 
Wind-,  which  were  feen  and  heard  on  the  Day  of  Vente- 
cofl  j  inafmuch  as  the  Light  of  Fire  reprefents  Wifdom, 
the  Heat  of  that  Fire  the  Warmth  of  Charity,  the  Fi- 
gure of  Tongues  the  Gift  of  Eloquence,  and  the  mighty 
Sound  a  Power  of  acting  above  the  ordinary  Courfe  of 
Nature.   The  two  latter  of  thefe  Gifts,  as  they  .were 
only  neceffary   in  the  Infant-State   of  the  Chriftian 
Churchy  are  not  now  communicated  to  us,  but  the  Gifts 
of  Heavenly  Wifdom  and  Divine  Love  do  ftill  continue 
and  are  daily  beftowed  upon  the  Members  of  ChriJFs 
Churchy  by  the  Laying  on  of  the  Hands  of  the  Bijhops^ 

P  Z  who 


io8      The  Art  of  laying  well. 

who  are  the  SuccefTors  of  the  Apoftles^  by  ferven^ 
Prayer,  and  their  authoritative  Benedi£lion. 

The  Defjgrt  and  Intention  of  the  Church  in  Confir. 
mation^  is^  ThatPerfons,  who  have  been  baptized,  be- 
ing made  fenfible  of  the  Nature  and  Obligations  of  their 
Baptifmal  Covenant^  fhould  renew  their  Engagements  to 
it  in  their  own  Pcrfons,  in  the  Prefence  of  God,  and 
in  the  Face  of  his  Church  *,  and  the  fpiritual  Advanta- 
ges which  accrue  to  our  felves  by  fo  doing  are  confide- 
rably  great:  For,  m  tht  firfl  Place,  the  Holy  Office 
of  Cjijfirmmion^  is  a  frcfh  Obligation  to  a  Chriftian 
Life,  or  a  repeated  AfTurance  made  to  God,  of  ading, 
in  all  refpec^s,  fuitably  to  our  Chriftian  Profeffion.  In 
rh&  fcf:on(i  Place,  it  is  an  effeftual  means  of  conveying  a 
larger  nxeafur^  of  God's  Grace,  and  Holy  Spirit  as  it 
is,  in  the  third  Place,  a  Sign  or  Token  of  Chriftian 
Commnmn^  by  laying  Men  under  an  indKpenfable  Ne- 
ccjliity.  pf  communicating  witb  fuch  Perfons  as  Chrljl 
hiiiirelf  has  appointed  to  prefide  over  his  Church. 

.j^ut  that  I  may  confider  the  Obligations  we  lay  upon 
obr  felves,  by  virtue  of  ConfLcmation^  with  more  Advan-  : 
tage,  It  will  be  neceffiiry  to  confider,  in  the  iji  Place, 
What  jj^/W  of  Enemies  we  are  like  to  meet  with  in  our 
Chxiftian  Warfare,  and  in  what  Manner  they  make 
tfieir  Attempts  upon  us.  And,  zdly^  What  EfFe£ls  the ; 
Office  of  Confirm^wn  has  in  the  Refiftance  of  them.. 
As  to  the  firfl  of  thefe  Particulars  :  The  Enemies  which 
we- renew  our  Vows  in  Confirmation  to  encounter  with, 
are  the  IVonld^  the  Flefij  and  the  DeviL  The  Power 
and  Prevalency  of  thefe  fpiritual  Enemies  of  Mankind 
is  too  fidly  evidenced,  in  that  they  are  .-^le  to  overbear 

and 


The  Art  of  Dying  well.  109 

and  beat  down  the  moft  vigorous  and  hearty  Refolu- 
tions  of  the  beft  Men.  The  moft  Chriftian  and  He- 
roick  Examples  of  Piety  and  Holinefs  have  been  forced, 
ia  many  Inftances,  to  acknowledge  their  fuperiour 
Strength,  and  have  been  many  times  overcome  in  thofe 
Virtues,  wherein  they  conceived  themfelves  to  have 
been  moft  fecure.  The  Manner  they  attack  us  in,  is  in 
a  great  meafure  invifible  and  unknown  to  us  :  For  we 
wrefile  not  only  againfl  Flejfj  and  Blood  *,  hut  againfi  Prin" 
cipalitiesy  againfi  Powers^  againfi  the  Rulers  of  the  Dark- 
nefs  of  this  Worlds,  againfl  fpiritual  Wickednefs  in  High 
Places :  Eph,  vi.  12.  If  they  find  us  impregnable  in 
one  Virtue,  they  will  attempt  us  in  another  ^  if  we 
ftand  firm  in  our  Piety  towards  God,  they  will  try  us 
in  our  Duty  towards  our  Neighbour  *,  and  if  they  fuc- 
ceed  not  there,  they  lhall  make  their  Efforts  by  fome 
Allurements  to  Intemperance  and  Infobriety  in  our 
felves.  If  the  World,  with  all  its  Pomp  and  Splendour, 
cannot  prevail  upon  us,  the  Flefti  ftiall  join  in  the  Af- 
ftult  ;  and  if  we  bravely  maintain  our  Ground  againft 
the  Force  of  both,  Hell  it  felf  will  come  into  the  Con- 
federacy, and  the  whole  united  Power  of  the  Worlds 
the  Flejh^  and  the  Devil j  fhall  at  once  befiege  us. 

I  come  now  to  confider  what  Effeds  this  Holy 
fiitution  has  in  the  Refiftance  of  thefe  Enemies  :  For  as 
the  Power  of  thefe  fpiritual  Enemies  is  fb  great,  it  will 
require  at  leaft  a  more  than  equal  Degree  of  Strength 
to  conquer  and  fubdue  them.  Now  as  Man  is  not  ca* 
pable  of  fupplying  himfelf  with  fuch  a  meafure  of  Di- 
vine Grace,  as  is  fufficient  for  this  purpofe  ^  therefore 
God  has  been  pleafed  to  appoint  feveral  Inftituted  means 

both 


1 1  o        The  Art  of  Dying  weU. 

both  for  the  Improvement  znd  Increafe  of  Grace  ;  and, 
among  others,  this  of  Confirmation,  But  before  any 
Man  can  be  entitled  to  the  Benefits  and  Advantages  of 
it,  there  are  fome  Conditions,  both  before  and  after^  to 
be  performed  on  his  Part,  without  which  he  can  nei- 
ther be  duly  qualified  to  receive  it,  or  to  reap  any  Ad- 
vantage from  it.  Now  the  Duty  of  every  Perfon  he^ 
fore  Confirmation,  is  to  confider  fully  the  Nature  of 
thofeVows  and  Promifes  which  were  made  for,  him  in 
his  Baptifmy  before  he  take  them  upon  himfelf  :  For  as 
every  Man,  by  virtue  of  Confirmation^  renews  that 
Covenant  which  he  made  with  God  in  his  Baptifm,  be- 
fore he  can  be  entitled  to  thofe  Priviledges  which  that 
Covenant  promifes  to  him,  he  muft  confider  what  is  to 
be  done  on  his  Part,  and  the  Obligations  he  lays  under 
to  do  it. 

■  Now  the  Nature  of  the  Baptifmal  Vow  or  Covenant 
does  principally  confifl:  :  ij^,  In  an  entire  Renunciation 
of  all  the  Temptations  of  our  fpiritual  Enemies,  fo  as 
to  be  alw^ays  upon  our  Guard,  and  watchful  againft: 
them,  in  whatfoever  Difguife  and  Appearance  they  may 
addrefs  themfelves  to  us.  Tis  to  confider  our  own 
Weaknefs  and  Inability,  without  God's  fpecial  Grace, 
in  refifling  thefe  Temptations,  and  the  great  Force  and 
Prevalency  of  them  *,  fo  as  neither  to  be  flattered,  nor 
frightened,  nor  perfuaded  to  aft  upon  any  unlawful 
Principle  of  Pridc^  of  Inclination^  of  Fleafure^  or  Ad- 
vantage  whatfoever. 

But,  zdly^  The  Nature  of  the  Baptifmal  Fow  confifts- 
alib  in  a  firm  and  well-grounded  Belief  of  all  the  Arti- 
cles of  the  Chriftian  Faith,  without  difputing  their  Au- 
thority, 


The  Art  of  T)ying  well.       1 1 

thority,  or  enquiring  too  nicely  into  the  myflerious 
Senfe  and  Meaning  of  them  ^  looking  upon  them  not  as 
the  Objefts  of  our  Reafon^  but  of  our  Faith  ;  believing 
them,  becaufe  God  has  revealed  them,  and  accounting 
the  Belief  of  them  as  the  fureft  and  beft  Foundation 
for  a  holy  and  a  virtuous  Life. 

But,  The  Nature  of  the  Baptifmal  Fow  or 

Covenant^  does  confift  in  an  univerfal  Obedience  to  all 
the  Commands  of  God,  and  a  conftant  Perfeverance 
in  them.'  For  the  Chriftian  Profeffion  obliges  us  not 
only  to  obey  the  Laws  of  God,  but  obliges  us  alio  to 
obey  all  of  them,  and  not  only  fo,  but  to  continue  to 
do  fo  at  all  Times.  The  Chriftian  Lav^  is  a  Law  of 
Perfeftion,  which  Perfe£lion  would  be  wanting  in  that 
Law,  if  it  did  not  prefcribe  Vniverfality  and  Conliancyy 
which  are  not  only  the  Ornament,  but  the  Excellence 
and  Accompli fhment  alfo  of  all  Chriftian  Obedience. 

The  fpiritual  Advantages  of  this  Holy  Inftitution,  are 
Wifdom  and  Courage  *,  Wifdcm  to  underftand  the  Per- 
feftion  of  the  Chriftian  Law,  and  Courage  and  fuperna- 
tural  Strength  to  perform  it,  in  oppofition  to  all  the 
Power  of  our  fpiritual  Enemies.'  And  that  a  Man  may 
inform  himfelf  with  more  Certainty,  after  Confirma- 
tion, whether  he  has  fecured  thefe  Advantages  to  him- 
felf, let  him  exercife  himfelf  in  thefe,  and  the  like  En- 
quiries :  Do  I  find  my  Vriderfla-ading  enlighten  d  by  the 
Spirit  of  Gody  in  the  Difcovery  and  Knowledge  of  Divine 
Truth  ?  Can  I  diftinguiflj  the  Preference  of  Things  Tem- 
poral to  Things  Eternal  f  Are  my  fpiritual  Capacities  en- 
largedf  and  do  I  perceive  m  7Jiy  ftlf  any  Increafc  and  Im- 
provmm  in  that  Wifdom  which  comes  jrom  above  f  Jj^i 

'  J 


1 1  n      The  Art  of  Dying  well. 

I  empower  d  by  any  farther  Communications  of  fupernatw 
ral  Strength^  manfully  to  fight  under  Chriji's  Banner  f  Or 
have  I  Courage  to  hear  with  Patience  the  Injuries  and  In- 
dignities of  others  f  Is  my  Heart  inflamed  with  the  Love 
oj  God^  or  warmed  with  a  generous  Companion  for  the 
Sufferings  arid  Misfortunes  of  others  ?  Am  I  dead  and 
loji  to  the  Allurements  of  Senfe  ?  Can  I  calm  the  Refent- 
ments  of  Anger and  pafs  hy  a  Provocation  with  as  much 
Satisfaction  as  another  would  execute  it  upon  mef  Am  I 
willing  to  he  reconciled  to  my  offending  Brother  f  If  fo^  J 
have  renewed  my  Baptifmal  Covenant  with  Succefs^  and  I 
triumph  in  the  hleffed  Confequence  of  fo  doing. 

The  Conclufion  of  the  whole  is  this  *,  That  this  fo- 
lemn  Renewal  of  our  Baptifmal  Covenant  by  Confirma- 
tion^  is  not  only  a  repeated  Promife,  and  in  confequence 
a  farther  Obligation  to  a  Chriftian  Life ;  but  that  'ti^ 
alfo  a  Pledge  of  farther  Advantages,  in  that  it  gives  a 
Man  a  Title  to  receive  the  Holy  Communion. 


CHAP.  XIV. 

The  Laft  Rule  Preparatory  to  a  haffy  Death ^  is.  To 
receive  frequently  the  Holy  Communion. 

TH  E  Sacrament  of  the  Eucharifl  is  an  Appoint- 
ment of  that  Dignity  and  Excellence,  that  not 
only  Divine  Grace  it  felf,  but  alfo  the  very  Author  of 
Divine  Grace  is,  in  a  fpiritual  manner,  contained  in  it. 
That  this  Holy  Sacrament  may  prove  ferviceable  and  in- 
ftrumental  to  the  Purpofes  of  Holy  Living  and  Dying, 
it  is  neceffiirYj  in  the  firfi  Place,  That  every  Chriftian 

look 


The  Art  of  7)ying  wcli.       i  i  ^ 

look  upon  himfelf  as  under  an  indifpenfable  Obligation 
to  receive  it*,  according  to  our  Saviours  Rule,  V?7lefs 
ye  eat  the  Flejh  of  the  Son  of  Man^  and  drink  his  Bloodi 
j/e  have  no  Life  in  youj  Chap.  vi.  53.  And,  Secondly j 
That  he  rightly  qualify  and  prepare  himfelf  for  ar  wor- 
thy R.eception  of  it  *,  that  he  may  avoid  that  Denunci- 
ation pronounced  by  St.  Paul :  fie  that  eateth  and  drink- 
eth  unworthily^  eateth  and  drinketh  Damnation  to  himfelf f 
not  difcerning  the  Lord's  Body^  iGor.xi.  29^  It  has  been 
made  a  ^ueftion  by  fome,  How  often  it  may  be  neccffary 
for  any  Man  to  "Receive  this  Holy  Sacrament  And  agiinV 
What  Preparation  is  fujficient  for  a  worthy  Reception  of  it. 

As  to  th^firji  of  thefe  Quefiions,  the  Anfwer  is*,  That 
there  kave  been  Different  Ufages  and  Cuftoms  in  the 
Different  Ages  of  the  Chriflian  Church  as  to  the  Frequen- 
cy of  this  Duty.  In  the  Primitive  Times,  they  vvere 
very  conftant  in  receiving  it :  Tis  for  this  Reafon  that 
St.  Cyprian^  in  his  Difcourfe  on  the  Lords-Prayer^  ex- 
plains that  Petition,  Give  us  this  day  our  dally  Breads  of 
the  Holy  Communion*,  and  believes,  that  unlefs  we  are 
prevented  by  fome  lawful  Impediment^  We  ought  to 
communicate  Daily.  In  After- Ages,  Upon  the  Decay 
of  Chriflian  Piety,  People  were  fhamefully  negligent  of 
this  Solemn  Commemoration.  Now  tho*  there  is  no 
Stated  Time  mentioned  in  Scripture^  with  regard  to  the 
Frequency  of  receiving-,  yet  I  cannot  but  concur  with 
the  Opinion  of  the  moft  Learned  Divines,  viz..  That 
it  would  be  a  very  pious  and  commendable  Pra£lice  iri 
the  Clergy  to  receive  every  Sunday^  as  alTo  on  the  more 
noted  Feftlvals  of  the  Church.  There's  a  remarkable? 
PaflTage,  quoted  by  fome  Writers  as  the  words  of  Sr. 


1 1 4      The  Art  of  Dying  well. 

Aufiin-f  to  this  purpofe^  I  neither  commend-^  nor  do  1 
blame  thofiy  who  receive  the  Communion  daily^yet  would  I 
perfuade  and  advife  all  Chrijiians  to  communicate  every 
Sunday,  Now  altho'  that  Book  of  Eccle/iaftical  Opinions^ 
from  whence  this  Sentence  is  taken,  does  not  feeni  to 
be  genuine,  yet  is  it  of  an  antient  Date,  and  no  way 
repugnant  to  his  Sentiments,  who,  in  his  Epijlle  to  ja» 
muartusy  manifeftly  gives  his  Opinion,  That  thofe  Men 
are  not  miftaken,  who  judge  it  proper  to  communicate 
Daily  *,  nor  thofe,  on  the  other  hand,  who  Idok  upon 
themfelves  under  no  Neceflity  of  receiving  fo  often^ 
Now  if  this  be  the  Opinion  of  St.  Auflin  in  this  Point, 
all  I  would  obferve  from  thence  is,  That  we  would  by 
no  means  find  fault  with  thofe,  who  are  of  a  middle 
Opinion  between  both,  and  think  it  reafonable  to  Com- 
municate at  leaft  every  Sunday,  Su  Jerom  vtxs  entirely 
of  the  dime  mind,  as  may  be  gathered  from  his  Commen- 
tary  on  the  Epijile  to  the  Galatians  *,  where,  in  his  Er- 
pofition  of  the  fourth  Chapter^  he  has  thefe  Words : 
j4s  it  is  lawful  for  us  to  pray,  and  to  fafi  often^  and  to 
receive  the  Communion  every  Sunday^  &c.  This  was  alfo 
the  Opinion  of  feveral  other  learned  and  devout  Men. 

I  pafs  on  now  to  the  next  Head  \  by  enquiring  what 
Preparation  is  neceffary  for  a  worthy  Reception  of  this 
Holy  Sacrament  J  th^t  Men  may  receive  it  to  their 
Spiritual  Advantage,  and  not  to  Judgment  and  Condem- 
fiation.  Now  the  principal  Qualification  required  in  a 
worthy  Communicant,  is^  That  the  Soul  be  actuated 
and  enlivened  by  a  Life  of  Grace,  and  not,  in  the  Lan- 
guage of  St.  Paulj  that  it  be  Dead  in  Trefpaffes  and  Sins. 
It  is^  for  this  reafon  that  the  holy  Communion  is  exhibi- 

Mted 


The  Art  of  ^yirig  well.       1 1 5 

bited  to  us  under  the  Outward  and  Vifible  Signs  of  Bread 
zndWine'^  becaufe  thefe  Elements  are  the  proper  Nou- 
rifhment  and  Refrelhment,  not  of  the  Dead,  but  the 
Living :  He  that  eateth  of  this  Breadj  lays  our  Saviour^ 
/ball  live  for  ever  \  John  vi.  51. 

But,  Secondly y  Since  this  holy  Comniemorationof  the 
Sacrifice  of  the  Death  of  Chrift,^  is-rtot  only  the  Spiri; 
tual  Food  and  Nourifhment  of  the  Soul,  but  is  alfo  a 
Remedy^  againft  all  the  Diftempers  incident  to  it  *,  it  is 
farther  NecefTary,  in  the  Second  Place,  That  whofo- 
ever  defires  a  good  State  of  Spiritual  Health,  and  to  b« 
healed  of  all  the  Difeafes  of  the  Soul,  and  efpecially  fuch 
Difeafes  as  are  moft  Mortal  to  if,  fuch  as  Luxury,  Co- 
vetoufnefs,  Pride,  and  the  like,  ftiould  endeavour  to 
Cure  them  by  Repentance.   That  the  BlefTed  Sacrament 
is  a  Medicine  for  all  the  Difeales  of  the  Soul,  St.  Ambrofe 
js  very  Exprefs  in  his  firjl  Book  of  the  Sacraments  *, 
who  has  receivd  a  Wound^  ftanJs  in  need  of  a  Cure  ^  it  is 
Sin  that  wounds  the  Soid^theV^enerahle  and  Heavenly  Feajt 
cf  Chrtft's*  Body  and  Blood  is  an  effeElual  Frefcription 
for  it.    And  St.  Bernard^  in  his  Difcourfe  of  the  Lord's 
Supper^  advifes  his  Brethren,  that  whenever  they  fhall 
obferve  their  vicious  Inclinations,  and  other  Indifpo- 
fitions  of  the  Soul  to  be  healed,  they  would  attribute 
to  it  Principally  to  the  Virtue  and  Efficacy  of  the  holy 
Sacrament. 

But,  Laftly  Since  the  Holy  Communion  is  not  only 
the  fpiritual  Food  and  Nouriftment  of  the  Soul,  and  an 
dFedlual  Cure  for  all  the  Difeafes  which  are  incident  to 
it  ;  but  alfo  becaufe  the  Great  phyfician  of  Souls  is  there 
fpiritpally  pref^nt  5  it  is  therefore  neceffary,  in  the 

2  Race, 


1 1  6        The  Art  of  Dying  ^isDell, 

Place,  that  5(^e  not  only  purify  the  Soul  for  fo  Divina 
a  Refidence,  but  alfo  that  he  fill  and  adorn  it  with  all 
the  Graces  of  the  Chriftian  Life,  and  efpecially  the 
Duties  of  Faith,  Hope,  Charity,  Juftice,  Piety,  and 
Devotion.  Thefe  Ornaments,  thefe  Heavenly  Accom- 
plifliments  of  Soul,  are  the  beft  Furniture,  and  th^ 
mofl  delightful  Entertainment  for  fo  Divine  a  Gueft. 
I  fnall  only  add,  That  this  Heavenly  Thyfician,  who 
thus  condefcends  to  vifit  us  in  the  Elements  j)f  Bread 
U\6.Wrr2e^  is  no  lefs  than  God  himfelf,  the  great  Creator 
©f  all  things-,  who,  as  he  includes  in  his  own  Nature 
the  higheft  Degrees  of  Purity  and  Perfeftion,  fo  does  he 
delight  to  dwell  only  in  a  fpotlefs  and  immaculate  Soul* 
With  what  Purity^  fays  St.  Chryfoflomj  ought  every  Man 
to  commemorate  fo  pure  a  Sacrifice  ?  How  clean,  how  in- 
nocent oii^rjt  that  Hand  to  he  which  takes  his  Saviour  in^ 
to  it  ?  IIoTD  free  from  all  Ohfcenity  and  Indecence  ought  to 
be  that  A<Uuth.y  which  is  thus  purified  by  this  fpiritual  Fire 
of  Jjiviae  Lo^je,  \ 

This  Duty  then  of  receiving  the  Holy  Cqpim union, 
requiring  fuch  an  entire  Purity  of  Life  and  Mannersi 
and  fo  unblemifhed  a  Converfation,  with  what  Retire- 
ivgnt,  with  what  Severity  of  Examination  ought  every 
Man,  who  intends  to  communicate,  to  enter  into  his 
own  Soul,  before  the  All-feeing  God,  who  fearches  the 
very  Heart  and  Reins^  and  confider  thorowly  with  him^ 
felf,  what  prefiing  Obligations  lay  upon  him  to  frequent 
the  Holy  Communion,  and  what  a  religious  and  folemn 
Preparation  is  required  of  him  for  fo  holy  an  Inflitu- 
tion.  If  by  frequenting  thefe  holy  Myftenes,  he  per-? 
feives  the  Grace  of  God  to  be  JJjed  abroad  in  his  Heart 

if 


The  Art  of  Trying  "well.      1 1  y 

if  he  obferves  his  evil  Difpofitions  to  go\  off,  and  his 
Soul  to  be  daily  ftren§then»d  and  confirmed  in  the 
Habits  of  Grace  and  Holinefs,  and  that  he  is  arriving,  as 
much  as  poflible,  to  the  Meafure  ef  the  Stature  of  the 
Fullnefs  of  Chrifl^  this  will  excite  in  him  a  fpiritual 
Complacency,  a  holy  Triumph,  and  he  will  proceed, 
not  with  a  flavifh  and  a  degenerate  Fear,  but  with  an 
aweful  and  humble  Reverence  in  the  Service  of  God. 
If  he  be  of  the  Number  of  thofe,  who  by  Shifts  and 
dilatory  Excufes^  and  inconclufive  Reafons^  fhall  argue 
himlelf  into  a  total  Negleft  of  this  Holy  Sacrament^  or 
the  No-Necefiity  of  communicating  oficn^  or  at  the 
moft  but  at  the  three  great  Fefiivals  of  the  Year,  let 
him  conclude  himfelf  to  be  in  a  dangerous  State  :  For 
the  Defign  of  the  Church,  in  obliging  all  her  Members 
to  communicate  at  lead  three  times  in  tlie  Year,  wag 
not  intended  as  an  Order,  or  an  Injancflion  to  commu, 
nicate  no  oftner,  but  that  they  fhould  receive  fo  many 
times  at  leaft,  unleis  they  would  fubje«fl  themfelves  to 
her  Cenfure  and  Authority.  As  to  thofe  Perfons  who 
receive  the  Holy  Sacrament^  but  only  at  thofe  flated 
Times  prefcribed  by  the  Church,  it  is  fadly  to  be  feared 
that  they  approach  the  Table  of  the  Lord  merely  out 
of  Cujiom^  or  Fear  of  the  Power  of  the  Church,  and 
by  communicating  only  upon  fuch  fervile  Principles  as 
thefe,  'tis  no  wonder  if  they  pay  no  Reverence  to 
the  Sacraments  ^  and  that,  after  receiving,  it  iiiakes  no 
lading  Imprefiion  upon  their  Minds.  If,  in  the  lafl 
Place,  there  be  any  Perfon,  whether  of  tw^  Laity  or 
Clergy  J  who  receives  the  Holy  Co-mmunion  con  flan  tly,  at 
leaft  every  Week-^  and  yet  difcovers  in  himfelf  no  Im- 
provements. 


1 1 8      The  Art  of  jDjing  'well. 

provements  in  Holy  Living.  If  he  ftill  retains  the 
feme  immoderate  Love  of  the  World,  the  fame  De- 
fires  of  Riches,  Pleafures,  and  Preferments  nay,  if 
he  finds  himfelf  not  lefs  mortified  to  the  Things  of 
Flefti  and  Senfe,  and  more  aftuated  an  enlivened  with 
an  ardent  Thirft  of  Immortality,  let  him  aflure  himfelf 
that  he  is  not  in  a  State  of  Grace  and  Favour  with  God, 
but  that  he  has  received  the  Body  and  Blood  of  Chri/t 
to  his  own  Condemnation,  and  that,  in  this  Caft,  there 
is  a  Keceffity  for  a  fpecdy  and  a  fincere  Repentance. 

I  (hall  conclude  this  Chapter,  in  recommending  to 
you  the  devout  Behaviour  of  a  Man  eminent  for  Holi. 
nefs,  mentioned  by  Bonaventure^  as  an  Incentive  to  our 
Coldnefs  and  Infenfibility  at  the  time  of  receiving  : 

This  Good  Man,  fays  he^  burned  with  an  ardent 
"  Thirft  after  this  Heavenly  Feaft,  ftruck  with  Admi- 

ration  of  fuch  tender,  fuch  adorable,  fuch  conde- 
^'  fcending  Love  :  He  was  often  at  the  Table,  and  he* 

haved  himfelf  there  with  that  Awe  and  Reverence, 
''  as  had  an  irrefiftible  Influence  upon  thofe  who  beheld 

him,  when,  being  filled  with  the  Divine  Grace,  and 

under  a  fpiritual  Extacy,  he  tajjed  the  delicious  Feift 
<^  of  the  Imaiaculate  Lamb. 


THE 


(  "9) 


THE 

Art  of  Dying  well. 


BOOK  IL 


C  H  A  p.  I. 

The  FirflRule  Preparatory  to  a  happy  Death^  upon  the 
Approach  of  ity  is  ;  To  confider  the  Nearnefs,  and 
the  Confequences  of  it. 

N  the  Beginning  of  the  Firfl  Bookj  1  divided 
this  Treatife  into  Two  Parts  :  In  the  FirA  I 
propoled  to  confider  fach  Rules  for  Dym% 
well,  as  might  be  of  fome  Service  to  us  in 
a  State  of  Healthy  when  Death  feemed  to  be  at  fome 
Diftance  from  us.  In  thQ  Second^  which  is  now  upon 
my  Hands,  I  fhall  enlarge  upon  fuch  Rules  only  as 
may  be  of  fome  Service,  when  Death  fhall  make  a  nearer 
Approach  to  us  that  is,  when  either  by  Reafon  of  Old 
Age  we  are  under  a  vifible  Djcay,  or  by  Reafon  of  a- 

ny 


170      The  Art  of  ^Dying  well. 

ny  Indifpofition  or  Cafiialty,  we  have  not,  in  all  Pro- 
bability, any  coiifidirable  Time  to  live  in  the  World. 
Isow  the  fir/l  Rule  of  this  kind  Teems  to  me  to  be  the 
Contemplation  of  Death  :,  by  which  I  do  not  barely  un- 
derftand  fome  tranfient  and  ufelefs  Refle£lions  upon  the 
mortal  State  and  Condition  of  Man,  and  the  Uncer- 
tainty of  human  Life,  but  fuch  a  praiHiical  Confidera- 
tion  of  it,  and  the  final  Confequences  of  it,  upon  the 
Minds  of  Men,  as  fhall  ^vaken  them  into  a  Senle  of 
themfelves,  and  put  them  upon  a  due  Preparafion  for* 
their  laft  Hour.    For  altho'  it  be  the  Duty  of  every 
Chriftian,  in  the  Time  of  Healthy  to  employ  himfelf  in  a 
conftant  Thought  of  Dying  *,  becaufe  in  the  midji  of 
Life  we  are  in  Death  :  yet  fuch  a  Gonfideration,  gene- 
rally fpeaking,  does  not  come  fo  clofe  to  the  Confcien- 
ces  of  Men,  nor  make  fo  Lifting  an  Impreflion  upon 
them,  as  a  nearer  Profpe£lj  or  rather  a  kind  of  feeling  it 
to  fteal  daily  upon  them     and  the  Reafon  of  this  isj 
becaufe  Men  are  more  fenllbly  afFe£led  by  a  Confidera- 
tion  of  fuch  Objecls  as  are  nearer  to  them,  than  of 
fuch  as  are  more  Remote,  and  at  fome  Diftance.  The 
Contemplation  of  De.ith  to  a  Man  in  the  Bloom  and 
Spring  of  Youth,  or  in  a  Confirmed  State  of  Health,  is 
too  melancholy  a  Thought     it  abates  the  Pleafures  of 
Life,  and  takes  off  the  Relifh  of  all  human  Enjoy- 
ments, fo  that  he  can  find  no  time  for  fuch  gloomy 
Confiderations.    But  when  Death,  in  all  its  Pomps  of 
Terrors,  appears  vifibly  before  him,  when  his  Spirits 
begin  to  fmk,  and  the  whole  Body  is  under  a  fenfi- 
ble  Decay,    this  awakening  Call  from  Heaven  ex- 
cites in  him  a  profitable  Confideration  of  his  own 

Death. 


Th  Art  of  "Dying  well.      1 1 1 


Death.  Thefe  is  nothing  contributes  more  to  our  Im- 
provement in  all  Arts,  than  the  Exercife  and  Applica- 
tion of  them  ^  and  tho'  Inftruftion  and  the  Force  of 
Eloquence  may  .  have  fome  EfFeft  upon  the  Minds  of 
Men,  in  the  Art  of  Dying  well  yet  there  is  nothing 
which  touches  them  fo  deeply  as  the  Pains  and  Difeafes 
which  ufually  attend  it.  Now,  as  it  is  appointed  unto 
all  Men  once  to  die,  and  after  that  the  Judgment ,  to  im- 
prove the  Gonfideration  of  Death  to  the  beft  Advan- 
tage, it  will  be  neceflary> 

In  the 't#  Place,  Toconfider  Death  under  that  natu- 
ral Notion  which  all  Men^have  of  it,  viz.,  as  it  implies 
a  Difunion  or  Separation  of  Soul  and  Body  \  yet  fo  that 
the  Soul,  which  is  an  Immortal  Principle,  fliall,  in 
the  Day  of  Judgment,  be  reunited  to  the  fame  indivi- 
dual Body  it  enlivened  here*  If  Men  by  Death  were 
reduced  to  a  State  of  Infenfihility,  or  Annihilation-^  thi 
Inference  drawn  by  the  Epicure  and  the  Atheijl  would 
be  Very  juftifiable  :  Let  m  eat  and  drink,  for  to  mor- 
row we  die  \  i  Cor.  xV.  32.  That  there  are  fuch  prac- 
tical Atheijl s,  as  never  employ  a  ferious  Hour  in  the 
Contemplation  of  Death  no,  not  when  the  Pains  of 
Death  take  hold  of  them,  is  an  Oblervation  too  com- 
mon to  be  denied.  NoW  tho'  it  is  impo/Tible  that  any 
Man,  who  has  his  Senfes  about  *  him,  can  be  fo  weak 
as  to  difpute  the  Certainty  of  D^iath  ^  yet  Experience 
convinces  us,  that  many  Men  go  out  of  the  World  in 
fo  Thoughtlefs  a  manner,  as  if  they  believed  an  utter 
ExtinBionoi  the  whole  Man ^  and  that  no  Account  was 
to  be  given  of  their  Anions  in  a  future  State.  Whereas 
the  Separation  of  Soul  and  Body  is  only  for  a  time,  and 
not  a  Divorce  for  ever.   An  obftinate  Infidelity,  and  a 

R  .  ftrong 


1^2      The  Art  of  j)ying  well. 

ftrong  Refolution  of  believing  only  what  pleafes  usj 
cannot  alter  the  unchangeable  Articles  of  the  Chrifllan 
Falthy  viz.  the  RefurreEiion  of  the  Body,  and  the  Life 
everlafling. 

It  is  therefore  the  higheft  Inftance  of  Divine  Wifdom 
to  look  to  the  laft  I  flue  andConfequence  of  Things,  to 
confider  the  Nature  of  an  immortal  Spirit j  and  the  Vn- 
ihangeablenefs  of  that  State  which  Death  fhall  fend  uj 
to.  There  are  certain  previous  Qualifications  and  DiH. 
pofitions  of  the  Soul  required  in  every  Man  for  a  per- 
fect Enjoyment  of  Heavenly  Glory :  To  pais  from  z 
State  of  Vice  to  a  State  of  Virtue,  is  not  morally  im- 
poflible  in  this  Life,  The  Time  cometh  when  no  Man  can 
work.  The  whole  Happinefs  of  Man  depends  upon  a 
wife  Management  of  thofe  Talents  which  God  has  en- 
trufted  him  with  in  this  time  of  Probation  j  and  wholb- 
ever  dies  in  a  State  of  Enmity  with  God,  is  entitled  to 
eternal  Condemnation  \  but  whofoever  dies  the  Friend 
of  God,  and  Heir  of  the  Kingdom  of  Heaven,  can  ne- 
ver fall  from  that  Eminency  of  Grace  and  Glory. 

But,  idly-f  It  is  not  only  a  Chriftian  Duty  to  confider 
Death  in  its  own  Nature-,  as  it  implies  a  Separation  of  Soul 
and  Body but  to  confider  it  alfb  in  the  Circumjiances  and 
Confequencesoi  it  and  therefore  it  is  neceflary,  in  the 
Second  Place,  to  confider  the  Uncertainty  of  Death,  I 
niean  as  to  the  Time  of  it :  For  this  Confideration  of 
Death,  as  to  the  Time  of  it,  is  one  of  the  principal  Ar- 
guments for  a  religious  Watchfulnefs,  and  a  conftant 
Preparation  for  it.  This  is  the  fame  Reafon  which  our 
BlefTed  Saviour  himfelf  makes  ufe  of  to  the  fame  pur^ 
pofe,  in  the  Parable  of  the  Tj^n  Firgins  :  Watch  therefore^ 
for  ye  know  neither  the  Day^  nor  the  Hour  when  the  Son 

of 


The  Art  of  Dying  well.  i 

0f  Man  Cometh Mat.xxv.  13.  The  Divine  Wifdom, 
unfearchableto  all,  is  fometimes  pleafed  to  fend  a  deli- 
berate Summons,  and  to  give  Men  Time  and  Opportu- 
nity of  preparing  for  their  latter  end,  by  a  lingering 
Sicknefs  *,  but,  generally  fpeaking,  this  is  not  the  Cafe 
of  many  :  And  yet  the  fame  infinite  Wifdom,  for  Rea- 
ibns  beft  known  tohimfelf,  prevents  others,  by  a  fudden 
Deathyfrom  making  fo  fuitable  a  Preparation.  Whether 
this  be  done,  as  it  feems  highly  probable,  to  warn  the 
Living  *,  0¥  whether  the  Sinner  has  outliv'd  the  Overtures 
of  Divine  Grace  or  whether,  as  is  fometimes  the  Cafe 
of  good  Men,  they  are  already  prepared  for  our  Lord's 
Coming,  it  is  not  very  material  to  enquire  :  For  if  it 
be  certain  that  Men  muft  die,  and  if  it  be  no  le(s  un- 
certain when  they  muft  die  that  is,  vrhethcr  fooner  or 
later  J  the  moft  religious  Ufe  we  can  make  of  thefe  Re- 
fle6lions,  is  to  have  our  Lights  burning^  and  our  Lampi 
trimmedy  without  the  leaft  Hefitation  or  Delay.  This 
is  highly  reafonable  upon  a  double  Account :  For,  in 
the  firfl  Place,  if  we  negleft  the  prefent  Opportunity, 
it  is  very  uncertain  whether  God  will  be  fo  kind  to  us,  as 
to  allow  us  Time  to  prepare  our  felves  hereafter,  or 
not.  And,  Secondly j  If  we  are  unwilTmg  at  prefent  to 
qualify  our  felves  for  a  happy  Death,  it  may  with  good 
Reafon  be  queftioned,  whether  we  fhall  not  only  be 
more  unwilling,  but  alfo  more  unable  to  do  it  at  ano- 
ther time.  But,  Thirdly^  To  improve  the  Contempla* 
tion  of  Death  more  effeftually,  it  will  be  neceffary  to 
confider  the  Confequences  of  it.  This  will  have  a  ftrong 
Influence  upon  Men,  in  a  ftrift  Enquiry  into,  and  tho- 
rough Examination  of  their  own  Confciences :  For  he 
that  confiders  rightly  that  he  fhall  certainly  die,  and 

R  2  tha? 


17^      The  Art  of  Trying  isoeU. 

that  after  Death  he  muft  give  an  Account  to  God  of  aU 
h\s  Thought Words ^  and  AEtions^  will,  in  confequence 
of  fuch  a  Belief,  ufe  his  beft  Endeavours  to  die  well, 
that  he  may  be  able  to  give  a  good  Account  of  them. 
Now  it  is  impofllble  for  any  Man  to  give  any  good  Ac- 
count of  his  Behaviour  in  thefe  refpefls,  who  does  not, 
either  endeavour  to  keep  his  Confcience  clear  of  the" 
Guilt,  or  purify  it  from  the  Pollutions  of  Sin.  The 
moft  efFe<flual  means  to  keep  a  good  Confcience,  or  to 
purify  a  Wone,  is  frequently  to  enquire  into  it  ^  af 
whether  a  Man  perceives  himfelf  to  increafe  daily  in  aH 
the  Principles  of  Virtue  and  Holir^fs  ?  or  whether  he> 
lofes  Ground  by  the  Force  and  Prevalency  of  his  fpiri-ii 
tual  Enemies  ?  Whether  his  Averfion  to  Sin  grows 
ftronger  than  it  was  formerly,  and  his  DifpOfitions  ta 
Holinefs  are  more  habituated  and  confirmed  ?  If,  upon 
thefe '  Enquiries,  a  Man  finds  himfelf  to  have  a£led  in  no 
Inftances  againft  the  Judgment  of  his  own  Q)nfcienGe, 
a  continual  Spring  of  Triumph  and  finCere  Delight  will 
refrefh  his  Soul  ^  if,  on  the  other  hand,  he  wounds  or 
pollutes  his  Confcience  with  the  Guilt  of  any  Sin,  e(pe- 
cially  of  any  willful, ;  prefumptuous  and  deliberate  Sin, 
his  own  Mind  Will  rife  in  Judgment  again  him,  and  gail 
him  with  the  fad  Remembrance  of  it :  In  all  thy  Works^ 
^xysth.^Wiflmany  confid,er  thy  latter  End^  and  thou  fijcdt 
never  do  ctmifs  \  that  is,  if  a  Man  coiifiders  that  -  Death 
determines  his  everlafting State  as  toVHappinefs  or  Mife^ 
ry,  he  ^ will  aft  WithWarinefs  and  Prudence,  and  con^ 
6der  beforehand  what  will  be  the  Confequences  of  fodo- 
ing,  as  that  he  muft  give  an  Account  of  it  to  God,  both 
in^  the  Hour  of  Diath, '»id  in       Dsiv  of  Judgment : 

But 


The  Art  of  T)ylng  <st)eU.      j  a  5 

But  on  This  Subjeft  I  lhall  enlarge  more  fully  in  the 
following  Chapter^ 


CHAP.  IL 

'The  Second  Rule  TrejaraUry  to  a  happy  Death,  upon  th& 
j^fproach  of  it,  is:  To  confider  that  God  will  call 
Men  to  an  Account,  for  all  their  Aftions,  in  the 
Day^  of  Judgment. 

THERE  is  a  twofold  Judgment ^  according  to  the 
Opinion  of  Learned  Men,  which  every  Man  mud 
undergo:  The  Firfi  is  called,  the  Particular  Judgment j 
by  which  the  Soul  of  every  individual  Man  is  called 
to  an  Account,  immediately  upon  its  Separation  front 
the  Body  by  Death  ;  The  Second  is  called,  the  General 
Judgment,  by  which  the  whole  Body  of  Mankind  fliall 
be  called  to  an  Account  at  the  final  Confummation  of  all 
Things.  Who  can  forbear,  in  the  Contemplation  of  a 
Future  Judgment,  to  break  forth  and  fay  ?  O  Joyful 
Dreadful  Day !  to  the  Righteous  a  Day  of  Triumph  and 
Exultation-,  to  the  Wicked  a  Day  of  Darknefs,  of  Con- 
fufion,  and  Trembling  of  Heart.  The  Confideration 
both  of  a  Particular  and  General  Judgment  is  highly 
ferviceable  to  the  Purpofes  of  Holy  Dying. 

The  Opinion  of  fome  learned  Divines,  and  which  in- 
deed feems  to  me  very  "credible,  upon  this  Subjed,  is^ 
That  Chrifi,  who  is  the  Supreme  Judge  of  every  Man 
at  the  Time  of  his  Death,  does  fignify  the  Sentence  he 
palTes  upon  him  either  by  the  Minifiry  of  Angels,  or 
fome  Invifihle  Revelations  to  the  Soul,  immediately  upon 
its  Separation and  that  the  Souls  of  good  Men  are  at- 
tended 


15  6      The  Art  of  Trying  well. 

tended  by  Angels  into  the  Manfions  of  tlie  Blefled  ;  and 
the  Souls  of  the  Wicked,  by  a  Power  given  them  from 
God,  are  carryed  down  to  Hell.  This  Judgment  pafTes 
upon  every  Man,  in  the  very  Inftant  of  his  Dljolution  ^ 
the  Judge,  who  knows  aft  things,  and  refides  in  all 
Places,  being  then  prefenf,  the  Devil  who  is  called  in 
Scripture,  The  Accufer  of  the  Brethren,  and  who  is 
more  than  ordinary  bufy  with  theiSouls  of  Men,  juft  up* 
on  their  Separation,  is  ready  as  an  Evidence the  Con- 
ference of  Man,  which  after  its  Departure  from  the  Bo- 
dy, can  neither  be  deceived  by  Ignorance,  or  ftifled  by 
Obftinacy,  or  impofed  upon  by  falfe  Reafoning,  is 
prefent  as  a  Witnefs  ^  either  to  acquit,  or  condemn 
him,  The  Teftimony  of  this  Witnefs  is  true  and  im- 
partial, and  will  inform  Men,  whether  they  have  dy'd 
in  a  State  of  Grace  and  Favour  with  God,  or  are  under 
the  Sentence  of  Gondemn^^tion  *,  fo  that  there  is  no  real 
Hindrance  why  this  Judgment  may  not  be  imn^ediately 
executed  upon  them.  This,  1  obferve,  is  what  is  gene, 
rally  called  the  Particular  Judgment,  m  Contra-diftin£lion 
to  that  General  Judgment  which  fhall  pals  uponall  Men 
at  the  Laft  Day,  before  Angels  and  Men, 

But  as  this  Particular  Judgment  is  not  a  fufficient 
Vindication  of  the  Goodnefs  and  Juftice  of  God  in  his 
Proceedings  with  Mankind',  I  lb  all,  therefore,  aflign 
fome  Reafons  why  God  has  thought  it  neceflary  to  ap- 
point a  General  Judgment,  that  every  Man,  according  to 
St.  Paulas  words,  may  receive  the  Things  done  in  the  Bo- 
dy,  rohether  it  he  Good  or  EviL  And  the  Ftrfi  Reafon,  I 
ihall  give,  why  God  was  pleafed  to  appoint  a  General 
Judgjnent  was,  to  vindicate  the  VVifdom  and  Goodnefs  of 
his  ov7n  Providence,  in  the  feemingly  unequal  Diftri- 

butions 


The  Art  of  ^jwg  well.       I  a  -7 

butidns  of  it.  The  Profperity  of  wicked  Men,  and  the 
Sufferings  and  Affiiaions  which  befal  the  Good,  have 
been  the  common  Argument  of  Atheifls  and  Infidels-, 
againft  the  Wifdom  and  Juftice  of  Divine  Providence. 
Is  it,  faythefe  Men,  confiftent  with  Infinite  Wifdom, 
to  punifti  Virtue,  and  reward  Vice  ?  Does  God  dif- 
penfe  a  greater  Share  of  Temporal  Felicity  upon  Un- 
righteous Men,  than  he  does  upon  the  Righteous?  Nay 
does  he  permit  them  many  times  to  triumph  and  in- 
fult  over  them,  and  that  too  upon  the  Account  of  their 
Righteiufnefs  ?  Where's  the  Juftice  and  Equity  of  fuch  a 
Procedure  as  this  ?  Where's  his  Omnifcience,  that  he  does 
not  know  this,  or  his  Juftice  that  he  does  not  amend 
lb  partial  an  Inequality?  Now  to  convince  Mankind  of 
the  Unreafonablenefs  of  this  Ohje^ion^  and  that  he  go- 
verns the  World  with  equal  Wifdom  and  Juftice,  there 
is  a  Day  of  Retribution  fixed,  when  all  thefe  Differences 
of  outward  Life  and  Circumftance  (hall  be  adjufted,  be- 
fore the  whole  World.  Virtue,  which  is  now  in  Di- 
ftrefs,  fhall  then  lift  up  its  Head  with  Triumph  and 
Vice,  now  it  may  be  in  State  and  Figure,  ftiall  fink  into 
Puniftiment  and  Confufion.  The  whole  Creation  of 
Men  ftiall  fee  the  amazing  Change ,  and  give  the  general 
Atteftation^  Righteous  art  thou,  0  Lordj  becaufe  thou 
haft  judged  thus Rev.  xvi.  5. 

But,  idly^  Another  Reafon  why  God  was  pleafed  to 
appoint  a  Ger^eraljudgmefit^  was*,  that  Chr^'/i-^  who  fuf- 
fered  aa  unjuft  Judgment  from  Men,  and  was,  by  a 
Sentence grievoufly  fevere,  condemned,  and  put  to  Death, 
might  give  the  moft  publick  Proof  of  his  own  Inno- 
cence and  Power,  in  fitting  upon  a  lofty  Tfirone  to 
judge  others.   All  his  Faftings  and  Tears,  all  his  exqui- 

fite 


i  18       th  Art  of  t>yingwelt; 

fite  Sufferings  both  of  Body  and  Soul,  in  his  Agony  anj 
in  his  Death,  will  then  receive  a  vifible  Compenfation  ^ 
and  the  Eminency  of  that  Dignity  he  (hall  be  advanced 
to  in  that  Day,  fhall  confirm  thelnjuflice  of  his  Suffer- 
ing$.  All  the  Sons  of  jiddm  fhall  fall  down  in  Obe- 
dience and  Adoration  before  him,  and  all  Nations  Jhall  do 
him  Service,  This  Reafon  is  afiigned  by  St.  Paul^  as 
theCaufe  of  our  Saviour's  Exaltation*,  that  having  hum- 
bud  him f el  ft  and  became  obedient  to  Death  ^even  the  Death 
of  the  Crofs  therefore  God  alfo  hath  highly  exaltod  him^ 
and  given  a  Name  that  is  above  every  Name  *,  That  at  the 
l^ame  of  Jefus  every  Knee  fijould  bow^  of  Thmgs  in  Hea. 
*ven-i  and  Things  in  Earth j  and  Things  under  the  Earth 'f 
and  that  every  Tongue  fhould  confefs^  that  Jefns  Chrifi  is 
Lordy  to  the  Glory  of  God  the  Father PhiLii.  8,  9, 10, 11. 

A  Third  Reafon  why  God  was  pleafed  to  appoint  a 
General  Judgment^  was  that  a  full  Retribution  may  be 
made  to  good  Men  in  the  Completion  of  their  Happi* 
neft.  There  are  fome  Ingredients  wanting  to  a  perfe£^ 
andcompleat  Happinefs  before-  the  final  Sentence  is 
paffed  upon  Mankind.  The  fplendid  Appearance  of  My- 
riads, in  their  glorified  and  fpiritualized  Bodies,  and  the 
30int  Harmony  of  fo  many  Voices  uniting  in  fpiritual 
Songs,  will  be  farther  Additions  of  future  Glory. 

But,  Fourthly^  Another  Reafon  why  God  was  pleafed 
to  appoint  a  General  Judgment ^  was  *,  To  make  the  moft 
publick  Difcovery  of  all  Hypocrify  and  Difiimulation, 
and  to  punifh  it  in  the  moft  dreadful  manner.  The  Arts 
and  little  Subtleties  which  Men  make  ufc  of  to  impofe 
upon  the  World,  efpecially  in  the  Appearances  ot  Vir- 
tue, as  they  are  almofl  without  Number,  fo  are  they 
many  times  invifible,  and  therefore  undifcoverable  by 

us. 


The  Art  of  Dying  ^eU^  12^ 

h.  The  Bounds  of  Virtue  and  Vice  border  fo  near  up- 
on one  another,  that  it  is  fometinies  difficult  to  makd 
any  Diftinftion  between  them  nay;  indeed,  it  is  often 
Smpoflible  to  do  fo,  unlefs  we  wef-e  alfa  acquaintect 
With  theCircuiiiftances,  and  coilld  enter  into  the  Hearts 
and  Confciences  of  Men.  When  Men  ad  under  the 
Covert  and  bifguife  of  Religion,  the  very  Shew  of  Ho: 
linefe  is  apt  to  blind  the  tJriderftanding^  and  render  u§ 
Vvholly  lincapable  to  difcover  the  Defign.  Thefe  Men, 
how  righteoufly  foever  they  may  feem  to  live,  yet  die  in 
a  very  dangerous  State  ^  in  as  much  as  Hypocrify  and 
Diflimulation  are  at  leaft  a^  difpleafing  to  God,  as  open 
Immorality  arid  Prbphanenefs.  Now,  in  order  to  dif- 
cover true  Religion  from  the  Pretences  of  Infincerity, 
it  is  neceffary,  that  a  Time  (hould  be  fixed,  wherein  a 
full  Enquiry  Ihall  be  made  into  the  Ends  and  Defigns^ 
and  Circumftances  of  all  the  Anions  of  Men,  and  a  vi- 
fible  Diftinftion  made  in  the  Rewards  and  Punifhments 
of  them; 

A  Fifth  Reafon  why  God  was  pleafed  to  appoint  a  Day 
of  General  Judgment^  was^  That  the  Souls  and  Bodies  of 
Men  Ihould  be  judged  together:  For  as  the  Soul  and 
Body  are  inftrumental  to  each  other  in  the  Commifliion 
of  Sittj  or  the.  Exercife  of  Virtue,  it  is  Reafonable  that 
they  ihould  fliare  in  the  fame  Rewards,  or  Punifh- 
ments with  one  another.  Now,  as  the  Soul  only  gives 
an  Account  by  itfelf  in  the  Particular  Judgment  of  every 
Man  at  the  time  of  his  Death,  there  is  a  Neceflity  that^ 
a  farther  Account  ftiould  be  given  after  the  Reforrei^lion^ 
when  it  is  once  more  united  to  the  Body. 


A  Sixth 


J         The  Aft  of  Dying  well. 

A  Sixth  Reafon  why  God  was  pleafed  to  appoint  a 
General  Judgment^  was^  not  only  that  thofe  good>  or. 
evil  A<n:ionSj  which  were  done  by  us  in  the  time  o^ 
Life,  might  receive  their  juft  Rewards  and  Punifli- 
mentsj  but  alfo,  to  reward  and  punilh  us  for  the  good 
or  evil  Confequences  of  thofe  Aftions,  after  the  time  of 
Death:  For  it  is  morally  certain,  that  Men  are  capable 
of  doing  Good,  and  doing  Evil  after  they  are  dead. 
Thus  for  Inftance^  the  Munificent  Founders  of  Coileges 
and  Hofpitalsy  whereby  the  Advantages  of  Heixth,  of  a 
learned  and  religious  Education  are  deriv'd  down  to  a 
late  Poilerity,  and  whofe  Benefactions,  it  may  be,  as 
being  very  Confiderable,  and  confequently  more  Diffu* 
five  are  the  Caufes  and  Inftruments  of  much  Good  to 
Mankind,  are  entitled  to  the  Reward  of  their  Bounty 
and  Beneficence.    This  alfo  is  the  Cafe  of  thofe,  who, 
for  the  Improvement  of  ufeful  Knowledge,  or  the  Ad- 
vancement of  Religion,  publijh  any  thing  whereby  the 
common  Good,  or  the  Salvation  of  Mens  Souls,  even  for 
Ages  to  come,  may  be  any  w^ys  promoted.   There  are 
not  wanting  alfo,  on  the  other  hand,  thofe,  who,  by 
Trinting  Lend-,  and  Atheiflical^  and  Seditiom  Books  and 
FamphletSy  poifon  Men  with  vicious  and  rebellious  Prin- 
ciples, even  when  they  are  in  their  Graves*,  nor  thofe 
who  ered  Play-Houfes^  or  any  other  Tlaces  of  Vdawful 
Diverfion  for  the  Entertainment  of  Mankind.  Since 
therefore,  in  the  final  Confummation  of  all  things, 
there  will  be  an  univer(al  Enquiry  made  into  all  the  Ac- 
tions of  Men  from  the  Foundation  of  the  World,  it 
follows,  by  a  very  Natural  Confequence,  that  Cogni- 
sance will  alfo  be  taken  of  thofe  Anions,  and  the  Good 

or 


The  Jirt  of  T)ying  'well.      1 5  f 

or  Evil  of  them-,  wMchy  tho'  not  properly  our  own, 
Will  be  imputed  to  us,  as  being  in  fome  meafure  the 
Caufes  and  Inflrumem  Of  them. 

Thefe  are  the  Reafons  why,  befides  the  T articular 
%dgmm  of  every  individual  Man,  at  the  time  of  his 
Death,  God  was  pkaf^d  to  appoint  a  General  judgment 
at  the  end  of  the  World!  But  before  I  difmifs  this 
Subje^,  it  will  be  neceffary,  ly?,  To  explain  farther 
who  tha)  Terfon  is  who  fhall  fit  as  Judge  at  this  dread- 
ful Tr/^aW,  zdly-t  To  confider  the  Vlace  from  whence 
he  comes  to  execute  this  great  Commiffion,  and  the 
/'/<«r^  where  this  fhallbe  done.  I  lhall  fay  foms- 

tliihg  of  the  Verfons  who  are  to  be.  judged.  And,  Lafl. 
ly^  I  lhall  take  fome  Notice  of  the  final  Sentence  which, 
at  that  Timcy  lhall  be  palTed  upon  all  Men. 

In  the  ift  Place,  I  lhall  confider  the  Terfdn  who  is 
to  l!e  the  Judge,  and  that  is  our  BlelTed  Lord  and  Sa- 
viour Je[m  Chrifi.  The  Eternal  Son  of  God,  who 
knows  all  the  Anions  of  Men,  and  will  pafs  Sentence 
upon  them  with  the  ftrifteft  Juftice  and  Impartiality, 
lhall  decide  the  everlafi:ing  State  of  Mankind.  He  lhall 
defcend  from  the  Throne  of  his  Glory  in  a  bright  and 
fhining  Cloudy  as  he  himfelf  afiures  us,  Mat,  xxv.  31, 
32.  When  the  Son  of  Majt  fiall  come  in  his  Glory^  and  a(l 
the  holy  Angels  with  hiffty  then  Jhall  he  fit  ufon  the  Throne 
of  his  Glory  :  And  before  him  fhall  be  gathered  all  Na- 
tions \  and  he  JJjall  feparate  t^hem  from  one  another^  as  a 
Shepherd  divideth  his  Sheep  from  the  G oops.  This  was  the 
CommilTion  given  by  God  himfelf  as  St.  Teter  tells  us. 
That  it  was  He,  rpho  wa;  ordained  of  Gody  to  be  the  Judg^ 


1 5  01      The  Art  of  ^jin^  weli. 

of  Quick  and  Dead  ^  kdi%  x.  42.  St.  Vaul  confirms  the 
Culie  Doftrine  \  Afts^vii.  31.  God  hath  appointed  a  Day^ 
in  the  which  he  will  judge  the  World,  in  liighteoufnefsy  by 
that  Man  whom  he  hath  ordained  5  whereof  he  hath  given 
XSurance  ur^to  all  Mcn^  in  that  he  hath  raifed  him  from 
the  Dead*  And  St.  John  in  his  -  Gofpel,  chap,  v.  22,  27- 
expreffes  himfelf  to  the  fame  purpofe :  The  Father 
i^^dgeth  no  Man^  ,  kut  hath  committed  all  Judgment  unto 
the  Son  y  and  hath  given  ■  hij^n  Authority  to  execute  Judg- 
mentbecavje  he  is  the  Son  of  Man,  ,  • 

But,   zdly^  I  fliall  now  confider  the  Tlace  from 
whence  this  Judge  fiiall  come  to  execute  this  great  Com- 
mifilon,  and  the  Vlacc  alfo  where  he  fhall  fix  hisaweful 
Tribunal,  that  .he  niay  .be  feen  and  heard  by  th|e  whole 
ftody  of  'Mankind  \  and  that  the  Juftice  of  his  Sentence 
may  be  ratified'  and  confirmed  by,  the  univetlal  "Voice  of 
all  Nations.   Npw,  the  Place,  our  Lord  defcends  from, 
upon  this  important  Occafion,  is  the  Throne  of  God, 
fcated  in  tht  highefl:  Heavens,  where  he  now  fits  in 
Glory  at  his  right'Hand.    The  Vlace  hefhall  defcend  to 
is  th,e  lowefl  Region  of  the  Air,  'where  he  will  vifibly 
q:e(fl  his  Throne  in  the  Sight  of  the  whole  World. 
This  is  part  of  the  Dsfcription  given  by  the  Judge 
hinifelf  of  the  State  and  Grandeur  of  that  Day  ^  3> 
jh all  fee  the  Son  of  Man  coming  in  the  Clouds  of  Heaven, 
And  St.  Vaid  glvs^s  us  a  more  particular  Account  of  the 
great  Circumftances  that  attend  it  :  The  Lord  himfelf 
fjftll  defcend  from  Heaven  with  a  Shout^  with  the  Voice 
of  the  Archangel^  and  with  the  Trump  of  God  \  and  then 
fijall  vfe  he  caiight  i:p  together  with  them  in  the  Clouds-,  to 

meet 


The  Art  of  Dying  welt.       |  ^  ^ 

ff}eet  the  Lord  in  the  Air  :   i  ThefT.  4.  16, 17.    This  is 
wliat  was  alfo  foretold  by  the  Prophet  Joel?  I  will  gather 
all  NationSy  and  bring  them  into  the  Valley  of  Jehofliaphat, 
and  there  mil  I  plead  with  them    Chap.  iii.  2.   It  is  ge- 
nerally concluded  from  thefe  words,  That  the  General 
Judgment^  in  the  Laft  Day,  will  be  held  in  the  Valley 
of  Jehofljophat hoth  becaufe  the  word  Jehojhophatj  in 
the  Hebrew-,  fignifies  The  Judgment  of  God,  as  alfo  be- 
caufe  this  Valley  is  near  to  Jerufalem,  on  the  Eaft-fide 
of  the  'kmple,  as  St.  Jerom  teftifies  in  his  Commentaries 
op  the  Chapter  above-mentioned.   Befides,  there  is  no 
Situation,  in  the  whole  Body  of  the  Earth,  fo  conve- 
nient for  fo  great  a  Tranfaftion^  for  from  hence  we 
have  a  full  Profpeft  of  the  City  0  f  Jerufalem,  where 
our  Saviour  preached  his  Gofpel,    and  foretold  himlelfi 
that  the  General  Judgment  fliould  be.   From  hence  al- 
fo we  have  a  View  of  Mount  Calvary,  the  Place  where 
Chrifli  was  crucified and  of  Mount  Olivet,  from  whence> 
after  he  had  triumphed  over  Death  and  the  Grave,  he 
afcended  to  his  Father.   To  this  Tlace,  attended  with 
an  innumerable  Retinue  of  Angels,  will  our  Lord  de-» 
fcend when,  in  the  Language  of  the  Prophet,  Thou- 
fands  of  Thoufands  Jfjall  minifler  unto  him,  and  Ten  Thou" 
fand  Times  Ten  Thoufand  JJjall  fland  before  him  :  Dan.  vii. 
10.   This,  I  believe,  is  the  loweft  Account  of  the 
Number  of  thofe  Blefled  Spirits  which  fhall  then  attencf 
him ;  For,  according  to  the  Opinion  of  Dionyfius  the 
Areopagite,  and  Thomas  Aquinas,   the  Number  of  An^ 
gels  does  far  exceed  the  Number  of  all  Corporeal  Be- 
ings.  All  this  Augufl:  AfTembly,  clothed  in  fpiritugX 
and  refined  Bodies,  will  adfl  a  farther  Magnificence  to 

his 


his  IIluftriou§  Appearance,  according  to  that  ExprefHori" 
of  St.  John  :  After  this  I  beheld^  and^  lo  !  a  great  Mui* 
titude',  which  no  Man  could  number j  $f  all  Nations^  and 
Kindredy  and  People^  and  Tongues^  flood  before  the 
Throne^  and  before  the  Lamby  clothed  ttiirh  white  Robes'^ 
and' Palms  in  their  Hands :  Rev.  Vii.  9. 

The  next  thing  to  be  confidered,  is,  the  Terfons 
who  are  to  he  judged  *,  and  that  is  the  whole  Body  of 
Mankind  from  the  Creation  of  the  World.  The  great 
Difference  and  Diftinftion  of  Men,  as  to  outward  Cir^ 
cumftance§  of  Fortune,  which  the  prefent  State  an<t 
Order  of  Thin^,   make  it  neceflary  fhould  be  pre- 
ferved  in  the  World,  ihall  then  be  entirely  loft,  in 
the  only  Difcriminations  of  Sin  and  Punifhment,  and- 
of  Grace  and  Glory.   For  as  every  Man  is  capable  of 
difcerning  betyveen  Good  and  Evil,  and  of  ailing  fuita- 
bly  to  fuch  a.  fCnowledgc,  and  of  giving  an  Account  qf 
all  the  A(ftions  of  his  Life,  it  is  reafonable  to  believe 
that  fuch  an  Account  will  he,  demanded  of  him.  With 
what  Palenefs,  with  what  Trembling,  with  what  Con- 
fufion  and  Convulfion  of  Thought,  will  all  wicked  Men 
appear,  on  that  dreadful  Day,  in  the  Sight  of  God,  of 
Angels,  and  of  Men  ?  With  what  holy  Chearfulnefs 
and  Courage  will  all  righteous  Men  ftand  before  their 
Judge,  fecure  in  their  own  Innocency,  and  having  a 
Foretaft  of  thofe  Joys  they  are  juft  entring  into  ?  But 
I  pals  on  to  fay  fomething, 

^hly^  Of  the  Final  Sentence  it  felf,  which  fhall  then 
pais  upon  all  Men.  In  this  general  Confummation  of 
2.11  things,  that  the  juftice  and  Equity  of  the  Divine 
Proceedings  may  be  manifefted  to  the  whole  world,  the 

Books 


The  Art  of  Dying  "well.  Xl^^ 

Books  of.  Life  and  Death  Hiall  be  publickly  opened. 
This  Circaraftance  of  the  General  Judgment  is  men- 
tioned by  St.  John  J  Rev.  xx.  11,12.  And  J  faw  a  great 
white  Throne^  and  him  that  fat  on  it,  from  tvhofe  Face 
the  Earth  and  the  Heaven  fied  away^  and  there  was  found 
no  Place  for  them.  And  I  faw  the  Dead^  fmalL  and 
greats  fiand  before  Godj  and  the  Books  were  opened  j 
and  another  Book  was  opened^  which  is  the  Book  of  Life  ; 
and  the  Dead  were  judged  out  of  thofe  Things  which  were 
written  h  the  Books^  according  to  their  Works.  St.  Paul 
in  his  firft  Epifile  to  the  Corinthians^  confirms  this  Doc- 
trine, in  the  following  Text :  Judge  nothing  before  the 
JimCf  until  the  Lord  come^  who  both  will  bring  to  Light  the 
hidden  Things  of  Darknefs^  and  will  make  manifefi  th^ 
Counfels  of  the  Heart :  Chap.  iv.  5.  It  is  highly  credible 
that  God  will  (pread  fo  bright  and  fo  convincing  a  Light 
over  the  Minds  of  Men,  at  the  Day  of  Judgment,  that  \ 
they  ihall  not  only  fee  fully  into  their  own  A(flions, 

butalfo  into  the  A^lions  of  other  Men  1  and  that  all  the  \\ 

if 

Thoughts,  and  Words,  and  A£lions  of  all  Men  lliall  be 
open  to  the  view  of  All.  The  little  artful  Difguifes  of 
Hypocrify  fhall  be  then  taken  of,  and  the  weak  Pre- 
tences of  the  Lyar,  the  Traitor,  and  the  Falfe  Swearer 
be  wholly  baffled  and  confounded.  This  vifible  Publi- 
cation of  the  general  Wickednefs  of  Mankind,  will 
pjrpve  a  kind  of  Foretafi:  of  the  approaching  Sentence  • 
for  then  will  come  to  pafs  what  is  mentioned  by  St. 
Johny  And  the  Kings  of  the  Earthy  and  the  Great  Men^ 
mdihcRichMen,  and  the  chief  Captains^  and  the  Mighty 
Men  J  and  every  Bondman  y  and  every  Freeman  fhall 
hide  ^emfelves  in  the  Bern,  ^nd  in  the  Rocks  of  the 
■  Mountains  J 


i^G      The  Art  of  ^ying  well. 

Mountains  and  jhall  fay  to  the  Mountains  and  Rochy  fall 
on  usj  and  hide  us  from  the  Face  of  him  that  fitteth  ori 
ihe  Throne^  and  from  the  Wratk  of  the  Lamb  :  For  the 
Great  Day  of  his  Wrath  is  come ^  and  who  flmll  he  able  to 
fiand  f  Rev.  vi.  15,  16, 17.  This  is  no  lefs  than  what 
our  Saviour  himfelf  foretold  when  he  was  going  to  his 
Crucifixion  :  Daughters  of  Jerufalem,  weep  not  for  mcj 
hut  weep  for  your  felvesy  and  for  your  Children  :  Fori 
behold  J  the  Days  are  comings  in  which  they  fljall  fay^  Blef- 
fed  are  the  barren-,  and  the  Wombs  that  never  bare-,  and 
the  Taps  which  never  gave  Suck.  Then  ftjall  they  begin 
to  fay  to  the  Mountains^  fall  on  us  and  to  the  Hills^ 
cover  us  :  Luke  xxiiii  28,  29, 30.  And  then  the  final 
Sentence  of  good  and  bad  Men  is  pronounced,  which 
concludes  the  Amazing  Scene. 

Confider  then^  whofoever  thou  art,  O  Man!  that 
thou  thyfelf  art  one  of  the  Number  of  thofe  Perfons,who 
ihali  be  called  to  Judgment :  See  thy  Judge  fitting  upon 
his  Awful  Tribunal  *,  Behold  thy  Vices  or  thy  Virtues 
all  difplayed  before  thee  Contemplate  the  Terrors  and 
Confufion  of  the  Wicked,  and  the  Triumphs  of  the 
Righteous  *,  Form  to  thyfelf  a  lively  Image  of  this  great 
Appearance,  and  then  rejoyce^  in  the  wa^s  of  thy  Heart, 
and  in  ihe  fight  of  thine  Eyesy  i£  thy  Confcience  will 
give  the  Leave.  Let  not  the  feeming  Diftance  of  that 
dreadful  Day  prevent  thy  beft  Preparation  for  it  ^  for 
at  what  Diftance  foever  the  General  Judgment  may  bej 
yet  it  is  certain  that  the  Particular  Judgment ^  at  th6 
time  of  thy  Death,  is  not  far  from  thee  *,  And  it  is  no 
lefs  certain,  that  the  fame  Sentence,  which  thy  Con- 
fcience ftall  gafs  upon  thee  at  the  Ii^ant  of  thy  De- 

partiye 


The  ^rt  of  Dying  well.  1^7 

J)arture  hence,  (hall  be  ratify'd,  and  confirm'd  ia  the 
Day  of  Judgment.  It  is  therefore  the  higheft  Inftanci 
of  Divine  Wifdom,  to  look  to  the  laft  IfTue  and  Confe- 
qucnce  of  things  ^  and  That,  however,  diftant  the'  Day 
of  Judgment  may  be,  to  refle£l  with  Thyfelf,  that  Death 
is  daily  making  its  Approaches  towards  Thee,  This 
Confideration  will  inftruft  thee  in  what  Manner  thou 
mayeft  reconcile  thyfelf  to  thy  Judgt^  and  receive  a 
blefled  Sentence  in  the  final  Account  of  all  things* 

;  

CHAP.  III. 

iToe  Third  Rule  Prefdratory  to  a  hapfy  Veathy  ufon  thd 
Afjroach  ef  it^  is  ^  To  confider  the  ^Duration  of 
Hell  Torments. 

HAVING  now  finifhed  the  Cdnfideration  of  Deathj 
and  a  Future  Judgment^  I  (hall  proceed,  in  Order* 
to  confider  the  two  great  Confequences  of  them  *,  The 
Torments  of  Heli^  and  the  Joys  of  Heaven  \  for  one  of 
thefe  two  States  Will  be  the  eternal  Portion  of  every 
Man  living.  But  the  Truth  of  it  is*,  that  thefe  two 
States  are  lb  different^  and  indeed  contrary  to  one  an- 
other j  that  the  one  places  us  for  ever  in  endlefs  Mifery» 
and  Pain  ^  the  other  in  the  full  and  unchangeable  Fru* 
ition  of  Happinefs  and  Glory. 

In  treating  on  the  deplorable  State  and  Condition  of 
the  Damned  in  Hell^  I  fhall  only  Firfi^  briehy  mention 
fomething  concerning  this  Punifiient  as  to  the  Vlace  of 
Secondly^  As  to  the  Continuance  ^nd  Duration:,  arid 
Thirdly^  As  to  the  Meafures^  and  Degrees  of  it*  Now 
the  Place/ Where  the  Damned  (hall  fufFer  thdr  Punifli- 

T  nientj 


1^8      The  Art  of  7)ying  well. 

liient,  it  is  very  probable,  will  be  in  a  deep  bottomlefs 
Pit,  in  the  Centre  of  the  Earth,  at  the  remoteft  di- 
ftance  from  God,  fecluded  for  ever  from  the  Chearful- 
nefs  of  Llghtj  and  the  Refrefhments  of  Air.  The  re- 
mote Diftance  of  all  heavenly  Glory  from  the  Punifli- 
ments  of  the  Damned,  is  fully  evidenced  in  that  Sen- 
tence pafled  upon  the  Devil.  How  art  thou  fallen  from 
Heaven^  O  Lucifer,  Son  of  the  Morning  *,  for  thou  hafi 
faid  in  thine  Hearty  I  will  afcend  above  thf  Height  of  the 
Clouds^  I  will  be  like  the  mofl:  High\  yet  /halt' thou  be 
brought  down  to  Hell^  to  the  fide  of  the  Pit:  Ifa.  xiv.  12, 
13,  14,  15 .  This  is  the  Place  of  Punilhment  alfo  for  all" 
wicked  and  ungodly  Men. 

Now,  this  Cbnfideration  of  the  Tlace  of  Suffering, 
does  alfb  naturally  fuggeft  to  us  the  Confideration  of 
three  other  Ingredients  of  endlefs  Mifery and  thofe  are, 
Firfij  The  Darknefs  of  this  Place,  Secondly y  The  Straitnefs 
of  it,  And,  Thirdly^  The  Poverty^  and  great  Want  of  all 
Comforts,  and  Refrefhments  in  it.  For  fince  the  Situ- 
ation of  Hell  lies  in  the  Centre  of  the  Earth,  impene- 
trable either  by  the  Sun,  the  xMoon,  or  the  Stars,  it  is 
Impoflible  it  can  be  any  ways  enlightned,  but  by  its 
own  fulphureous  Flames  *,  which  will  rather  encreafe, 
than  abate  the  iVliferies  of  the  Damned.  For  by  this 
gloomy  and  obfcure  Light,  they  will  have  the  faid  Pri. 
viledge  of  feeing  their  Relations^  or  Friends^  or  Acquaint 
tanccj  who  it  may  be,  have  been  the  Authors  of  their 
Ruin,  and  of  beholding  their  own  Nakednefs,  their  own 
Chains,  and  their  own,  and  others  Torments  ^  the  very 
fight  of  which  is  of  itfelf  fufficient  doubly  to  enkindle  the 
Fires  of  Hell.  They  will  have  no  Profpe<fl  of  any  thing 
which  can  give  them  the  laft  Delight  or  Comfort.  O 

Lightfome 


The  Art  of  Dying  well.  159 


Lightfome  Darknefs!  O  Obfcure  Light!  a  Light  that 
hides  from  their  Eyes  the  Sight  of  any  thing  which  can 
recreate  the  Senfes,  or  rejoice  the  Heart  ^  a  Darknefs 
which  prefents  them  with  the  horrid  View  of  every 
thing  that  is  ghaftly  and  affrighting. 

The  Straitnefs  and  clofe  Confinement  of  Hell  is,  ia  ' 
the  fecond  Place,  another  Ingredient  of  endlefs  Mifery, 
For  if  the  whole  Body  of  the  Earth  when  compared 
with  the  Dimenfions  of  the  Heavens,  is  little  more  than 
an  indivisible  Point  ^  and  if  the  whole  Space  of  Hell  is 
fo  far  from  containing  the  whole  Body  of  the  Earth, 
or  indeed  the  half  of  it,  that  it  is  fixed  only  in  the 
Center,  or  middle  Part  of  it  ^   and,  Laftly,^  if  the 
Number  of  the  Damned,  as  is  generally  believed,  ex- 
ceeds the  Number  of  the  BlefTed  *,  the  Confequence  is 
plain  and  undeniable,  that  Hell  is  a  Place  of  great  Con- 
finement.  Let  the  Rich  and  Mighty  Men,  the  Kings  and 
Princes  of  the  Earth,  who  are  now  bufy  in  extending 
their  Conquefls,  and  who  enlarge  their  Wifhes  with  the 
World,  confider  what  is  the  End  of  Nebuchadonozorj 
Darius',    and  Alexat;der^   and  other  unjufl  Princes. 
How  arc  they  enclofed  in  the  narrow  Compafs  of  Hell 
and  the  Grave  ?  Vanity  of  Vanities  !  Thus  for  Men 
to  ftretch  their  Defires,  and  to  widen  in  their  Acquifi-  , 
tions,    by  adding^  in  the  Langyage  of  the  Prophetj  \ 
Houfe  to  Houfcy  and  Field  to  Fields  and,  at  the  fame  | 
time  to  be  Unmindful,  that  all  atlaft  will  end  in  Con^, 
finement,  without  ai^y  Profpeft  of  Enlargement,  to 
endlefs  Ages. 

But  what  need  I  to  mentioii  now  a  Third  Ingredient  I 
of  infinite  Mifery  ?  viz.,  the  Poverty,  and  ^reat  Want 
of  all  Comforts  and  Refrefhments  in  this  Place  of  Pu- 
T  2i  nifliment. 


140      The  Art  of  ^ytng  weU^ 


nifhrnent.   Naked,  and  ftript  of  all  things  which  might 
eafe  and  alleviate  our  Pains,  we  ftiall  abound  in  nothing 
but  Tormet>ts  and  Deftradlion.    It  is  true,  the  Re- 
ort/  niembrance-cf  paft  Pleafures  will  ftill  continue  with  us, 
and  the  bitter  Reflexion  of  thofe  Delights,  with  which 
we  abounded  here,  whether  in  Eatif^g  and  Drmkwg^  or 
in  Drejfmgy  or  in  Spqrts  and  Recreations ^  or  in  Garden^ 
ing  and  Fine  FurniturCy  or  in  Balls  and  Fla^s-,  will  only 
ferve  to  increafe  our  Pain.    The  Mifery  of  our  prefcnt 
Condition  will  be  Heigh  termed  and  Improved,  by  confi- 
dering  what  a  Figure  we  made  in  this  World  ^  and  we 
lhall  fay  with  thofe  wicked  Men  in  the  Book  of  Wifdom  V 
What  hath  Pride  profited  m  ?  Or  what  good  have  Riches^ 
vpith  pur  Vaunting  brought  ui  ?  Behold^  ail  thefe  things  are 
paffed  away  like  a  Shadow.  : 
I  proceed  now  to  confider,  ^dly^  The  Duration  of, 
feture  Puniftiments.   And  here,  if  the  Queftion  were, 
put  to  me,  How  long  will  the  Tormef\^s  of  Hell  continue  ? 
I  wifh  I  could  anfwer,  that  they  will  not  continue  a- 
bove  J2xy  or  fevtnty  Years,  or  the  Space  of  human  Life 
in  this  World.    But,  ahfs  !  there  js  no  Comparifon,  in  . 
point  of  Duration,  between  this  and  the  next  Life  \  for 
Time  will  th«n  be  fucceeded  only  by  Eternity.    So  that  ; 
the  Sufferings  of  wicked  Men,  in  a  future  State,  will» 
continue  as  long  as  God  fhall  continue  to  be  Eternal 
who  as  he  had  no  B€ginning,  fo  will  he  alfo  continue  to 
be  without  End.    The  Sufferings  of  the  Damned  fhaU 
(^ntinus  as  long,  as  the  Happinefs  of  the  Bleffed  :  In 
fhort,  the  Wicked  fhall  continue  in  a  State  of  Eternal- 
Death,  fo  long  as  God  himfelf  lhall  live  \  and  unlels-he- 
ceafjs  to  be  God,  which  is  n-^orally  impoflible,  the 
Wicked  can  never  ceafe  from  PuaiOiment :  "  O  mifcrable 


The  Art  of  Trying  well.  i^i 


«  life,  wherein  we  are  always  dying !   O  unhappy 
«  Death,  wherein  we  always  live  !  If  I  call  thee  Life, 
^<  how  is  it  that  thou  killed  always  ?  If  I  give  thee  ths 
^  Name  of  Death,  how  is  it  that  thou  continueft  for 
ever  ?  I  will  therefore  neither  call  thee  by  the  name 
of  Life,  nor  Death  \   becaufe  Life  has  fometimes 
Reft,  and  Death  has  alfo  an  End  ^  But  thou  hafl:  Nei- 
ther.   How  therefore  (hall  I  perfeftly  defcribe  thee, 
unlefsl  fay  of  thee,  Tho'that  will  fall  Ihort  of  the 
Torments  which  attend  thee,  that  thou  art  the  Com- 
plication  of  all  the  Pains  and  ^iferies  both  of  Life 
^  and  Death  ? 

There  remains  now  to  be  confidered  the  inexpreffible 
Grcatnefs  of  this  Punifhment,  as  to  the  Meafures  and 
jyegrees  of  it :  For  the  Punifhment  of  Hell  is  not  any 
One  fingle  Puntihment,  but,  if  I  may  fo  exprefs  it,  s 
whole  Body  of  Torments,  attacking  at  once  all  the 
Powers  and  Faculties  both  of  Soul  and  Body,  in  aii 
their  Outward  and  Inward  Senfations.  It  is  indeed  as 
impoffible  for  any  Man,  in  a  State  of  Mortality,  to 
have  any  thorow  Knowledge  or  Experience  of  ali  thofe 
Heavenly  Delights  which  make  up  the  Happinefs  of  the 
BlelTed,  as  it  is  of  all  thofe  Ingredients  which  conftitute 
the  Mifery  of  a  damned  Perfon.  And  whereas  our  earthly 
Sufferings  generally  affe^l  us  only  in  one  part  of  the  Bo- 
dy at  a  time  *,  it  may  be  in  the  Eye,  or  the  Hand,  or 
the  Foot  All  the  Torments  of  Hell  are  felt  at  once 
in  every  Part  of  the  Body,  in  the  higheft  Degree ;  fo 
that  the  inextinguifhable  Fire  fhall  encircle  the  whole 
Bod/ with  its  Flames,  and  yet  never  confumeit.  De* 
party  ye  Curfed^  into  everlafiing  Flre^  fays  the  Judge  ; 
Mat*  XXV.  41.  Where,  as  the  Prophet  Jfaiah  fays,  Their 

Worm, 


14^      The  Art  of  Trying  isoell. 


Warm  Jhall  not  dle^  neither  fljall  their  Fire  be  quench'd  \ 
Chap.  Ixvi.  24.   The  fame  Expreflion  is  thrice  repeated, 
by  our  Saviour^  in  one  Chapter  of  St.  Afark's  Gofpel,. 
with  an  Intention  doubtlefe  to  warn  Men  of  the  Eter- 
nity of  Hell-Torments,  and  Imprint,  with  more  Effica- 
cy, fuch  an  awakening  Confideration  upon  their  Minds. 
To  fee  a  Criminal  burnt  to  Death  upon  a  State- Account, 
tho*  the  Torment  is  not  lafting,  is  a  (hocking  Sight  *,  and 
'tis  Punifhment  enough  even  to  behold  it.   If  the  fame 
Perfon  ftiould  continue  in  the  fame  Degree  of  ^Suffering 
for  a  whole  Q^iy,  a  Man  muft  be  loft  to  all' Senfeof 
Pity  and  Compaffion,  who  could  look  upon  fo  fad  a 
Spe£lacle.     Let  every  Man  therefore  thus  argue  the 
Cafe  with  himfelf:    "  If  I  cannot  behold,  without  a 
deep  Concern,  the  burning  of  a  living  Man,  whofe 
Pains  affed  me  no  otherwife  than  by  the  Sight  of 
them  i  how  can  I  endure  thofe  Flames  in  my  own  Per- 
fon,  only  for  one  Hour,  or  one  Day,  or  one  Month, 
or  one  Year  ?  Or  fuppofe  that  I  was  capable  of  bear- 
"  ing  my  Punifhment  fo  long,  yet  how  can  I  be  able 
"  to  dwell  with  everlafting  Burnings  ?  Why  do  I  then 
"  expofe  myfelf  to  fo  much  Danger?  If  I  do  not  be- 
*^  lieve  the  Eternity  of  Hell- Torments,  where  is  my 
Faith  ?  If  I  do,  where  is  my  Reafon,  my  Judgment, 
my  Prudence,  that  I  do  not  look  before  me,  before 
the  irreverfible  Sentence  is  gone  forth  ?  It  is  better 
"  for  me  to  think  of  thefe  Puniftiments,  than  to  fufFer 
them    and  if  I  think  of  them  as  I  fhoulddo,  this  will 
be  the  beft  means  to  prevent  my  fufFering  of  them  : 
For  if  I  live  under  a  conftant  Thought  of  tlie  Gr^at- 
nefs  and  Duration  of  eternal  Punifhment,  this  will 
"  enliven  anda6luate  my  Endeavours  to  avoid  it  ^  and 

"  this 


The  Art  of  Dying  well.  14.5 

"  this  will  convince  me  farther,  that  the  only  means 
to  avoid  it,  is  to  adorn  and  enrich  my  Soul  with 

««  fuch  holy  Difpofitions,  as  fiiall  qualify  me  for  the 
Enjoyment  of  Heavenly  Glory  *,  Tiiat  fo  when  Death 
ftiall  make  a  Separation  of  my  Soul  and  Body,  I  may 
be  found  prepared,    and  hear  that  BlefTed  Sentence 

4'  which  fhall  be  pronounced  upon  all  good  Men,  En- 
ter  thou  into  the  Joy  of  thy  Lord. 

CHAP.  IV. 

The  Fourth  Rule  Preparatory  to  a  happy  Deathy  upon  the 
Approach  of  it,  is  ^  To  confider  the  Glorious  and 
Happy  State  of  the  BlefTed  in  Heaven, 

THE  State  and  Happlnefs  of  the  Bleffed  comes 
now  to  be-confidered  ^  and  in  difcourfing  on  fo 
Noble  and  Sublime  a  Subje6l,  I  lhall  obferve  the  fame 
Method  as  I  did  in  the  preceeding  Chapter  ^  and  there- 
fore fhall  take  notice,  Firfl:^  Of  the  Place.  Secondly^  Of 
the  Continuance.  And,  Thirdly^  Of  the  Meafures  and 
Degrees  of  all  Heavenly  Felicity.  Now  the  Place  of 
this  Happinefs  is  Paradife,  or  the  Highefl  Heavens 
Eternity  is  the  Time  of  its  Duration,  and  the  Meafures 
and  Degrees  of  it,  if  the  Exprefiion  may  be  allowed, 
are  infinite  and  unmeafurable. 

I  fhall  begin  with  the  Flrfi  Confideration,  and  that  is 
the  Place  *,  which  is  Paradife^  or  the  Highefl  Heavens, 
far  above  all  the  Mountains  of  the  Earth,  above  all  the 
Elements,  and  above  all  the  Stars.  It  is  for  this  Reafon 
called  in  Scripture,  The  Houfe  of  God,  the  City  of  the 
Great  Kingy  the  City  of  the  Livi?2g  God,  the  Heavenly 

Jerufalem, 


1 4.4.       The  Art  of  Djiffg  vdcU, 


Jerufdem.  From  this  Sublime  Situation  of  the  Heavcn- 
Paradife^  it  is  reafonable  to  conclude,  That  the 
Privileges  of  this  City  do  far  tranfcend  thofe  of  the 
moft  Opulent  and  Magnificent  Cities  in  the  World.  For, 
in  the  Jfl  Place,  by  how  much  the  Higher  the  Situation 
of  any  Place  is,  it  is  reafonable  to  believe  it  is  fo  much 
the  Larger,  and  more  Capacious*,  becaufe  as  the  Figure 
of  the  Earthly  and  Heavenly  Globe  is  Round  or  Orbi- 
cular, fo  that  the  Centre  of  the  Univerfe  is  fixed  in  the 
Body  of  the  Earth  *,  it  follows  by  confequence^-  that  the 
Higheft  Heavens  contain  in  Compafe  almoft  an  infimts 
Space. 

The  Place  of  Refidence  therefore  of  Bleffed  Spirits, 
and  of  glorified  Souls  and  Bodies,  as  it  is  in  its  Situation 
the  moft  High,  fo  is  it  in  its  Capacity  the  moft  En- 
larged *,  as  the  Place  of  Hell-Torments,  on  the  other 
hand,  is  the  moft  Confined,  becaufe  it  lays  low  and 
deep  in  the  Centre  of  the  EartL  I  niuft  add,  zdlyj 
That  the  higher  the  Situation  of  any  Place  is,  the  more 
Pure  is  it  alfo,  and  the  more  Free  from  Vapours  and 
Exhalations*  This  Notion  is  entirely  agreeable  to  the 
Natural  Subordination  of  the  Elements.  Thus  for  In* 
ftance?  xk^Wateri%  of  a  more  pure  Quality  than  the 
]£.arthy  the  Air  than  the  Water^  the  Fire  than  the  Air^ 
the  Heavens  than  the  Fire^  and  the  Empyreal  Heavens 
l;han  the  Starry  Firmament.  Laftly^  The  Higher  any  Si- 
tuation is,  it  is  alfo,  in  a  fair  way  of  ReafonSng,  much 
more  Safe  and  Free  from  Danger ;  for  Heaven  fufFers 
no  Violence  but  from  the  Prayers  of  the  Righteous. 

tfly  Then  the  Seat  of  the  Bleffed  is  very  Large  and 
Capacious ;  infomuch  that  the  Glorifyed  Bodies  of  juft 
hkii  niade>  perfect,  can,  in  an  Inftani,  move  with  in- 

€redible. 


The  Art  of  Dying  -sjcU.  14.5 

credible  Swiftnefs  from  Place  to  Place,  without  tyring. 
Jt  is  inipoflible  to  defcribe  the  Greatnefs  of  this  Plea- 
fure,'  arifing  from  fuch  an  Agility  of  Body     when  in 
one  moment  it  Ihall  Traverfe  the  whole  Heavens,  and 
behold  the  blefTed  Society  of  Patriarchs,  Prophets,  and 
Apoftles,  of  Saints,  Angels,  and  God  *,  while  the  Bo- 
dies of  the  Damned  in  Hell,  at  the  fame  time,  conti. 
nue,  and  will  for  ever  continue,  in  everlafting  Con. 
finement.     But   this  Happinefs  will  yet  receive  a 
farther  Increafe,  inafmuch  as  the  BleflTed  above  (hall 
dwell  for  ever  in  a  Pure  and  a  ferene  Heaven,  not 
clouded  or  overcaft  with  any  Mift,  or  Darknefs,  or  any 
Vapours,  or  Exhalations  whatfoever  ^  while  the  Inha* 
tkants  of  Hell,  miferable  beyond  the  Hopes  of  Mercy, 
krc  forced  to  lie  down  in  thick  Darknefs  and  eternal 
Night.   What  fhall  1  fay  more  of  the  Heavenly  Jerufoj- 
iemy  fecured  from  Injury  and  Violence  by  the  height  of 
its  own  Situation,  or  rather  by  the  Innocence  of  its 
Inhabitants,  and  the  Arm  of  God  ?  Praife  thy  Gad-,  O 
Jerufalem  !  Praife  thy  Gody  OSion  !  fays  David  :  for 
he  hath  made  fafl  the  Bars  of  thy  Gates  :  Pfal.  cxlvii.  i2t 
15.   By  which  Exprefiion  is  not  mearit,  that  the  Gates 
of  Heaven  are  continually  fhut  for  fear  of  Danger :  For 
we  read  in  the  Revelations j  That  the  Gates  of  it  fhallnot 
ie  flmt  at  all  by  Day  *,  for  there  fjjali  be  no  Night  there* 
Chap.  xxi.  25.  ,So  that  the  Senfe  of  thofe  words  of  the 
Pfalmiflt  is,  that  God  hath  fecured  it  from  Danger  by 
^  its  own  Exaltation :  For  altho'  the  Devil  contended 
.with  St.  Adfkhael  the  Archangel,  yet  this  was  not  done 
hy  way  of  Invafion,  or  an  Afcent  from  Earth  to  Heaven, 
•he  himfelf  being  an  Inhabitant  of  it  *,  but  not  being 

V  confirmed 


1 46      The  Art  of  Dyirtg  well. ' 

confirmed  in  Grace,  but  puffed  up  with  Pride,  and  aF 
fei^ing  to  be  equal  with  God  himfelf,  he  fell,  like 
Lightning  from  Heaven,  into  the  Regions  of  Darknefs 
and  Defpair.  And  becaufe  the  Kingdom  of  Heaven  h 
fettled  upon  the  unalterable  Foundations  of  Peace  and 
Order  J  it  was  therefore  impoffible  that  fo  great  an  Ene- 
my to  Peace  fiiould  maintain  his  Station  there  and 
from  that  time  no  Man  is  admitted  as  a  Citizen  of  the 
Heavenly  Jerufalem^  who  is  not  in  a  confirmed  ^tate  of 
Grace^  and  perpetual  Peace. 

I  go  on  now  to  confider  the  Continuance  of  this  Blei- 
fednefs.   Now  the  Time  of  the  Duration  of  the  Joys 
of  Heaven,  fince  the  Fall  of  Satan-,  is  Unmeafurable  ;  an 
Endlefs  Duration,  without  any  fucceffive  P^eturas  of 
Day  and  Night.   This  is  what  is  attefted  by  the  Angel 
with  an  Oath  :  And  he  [ware  by  him  that  liveth  for 
tver  and  ever',  who  created  Heaven-,  and  the  Things  that 
are  therein and  the  Earthy  and  the  Things  that  are  there 
in     and  the  Sea^  and  the  Things  that  are  therein^  that 
there  Jhould  be  Time  no  .  longer  :  Rev.  X.  6.   And  our 
Bieffcd  Saviour,  who  was  Truth  it  felf,  gives  this  Ac- 
count of  the  Sentence  which  fhall  pals  upon  all  Men  ia 
the  Day  of  Judgment:  The  Wtcked  fljall  go  arpi^  into 
everlajling  Tunifljment-,  and  the  Right  eons  into  Life  eter- 
nal :  Mat*  XXV.  46.   The  only  Difference  between  good 
and  bad  Men,  at  the  Day  of  Judgment,  will  be  this  \ 
That  wicked  Men  will  be  affrighted  at  the  Profpe^  of 
Immortality  which  is  before  them,  as  being  indeed  the 
faddeft  Ingredient  of  their  Mifery  j  but  the  good  Man 
will  lift  up  his  Head  with  Triumph  upon  his  Entrance 
into  that  St^te,  where  he  ftall  live  la  Happinefi  for 

ever 


The  Art  of  T)ying  well.  14.7 

entf  without  any  fear  of  Dying-,  where  he  (hall  ftand 
immoveable  in  his  own  Innocence  for  ever,  without  any 
fcar  of  Falling.  O  Eternity  inconceivably  Bleffed - 
How  are  our  Thoughts  loft  in  the  Contemplation  of 
thee,  which  art  incomprehenfible?  Thou  filleft  all  the 
Capacities  of  an  Heaven-born  Soul  with  Sincere  and  Un- 
bounded Delights  :  Thou  includeft,  in  thine  own  Na- 
ture, as  much  Happinefs  as  infinite  Wifdom  can  con- 
trive, as  much  Happinefs  as  Man  can  receive,  nay  even 
as  God^imfelf  can  give. 

I  come  now  to  confider,  Thirdly^  The  Meafures  and 
i^^^rmof  this  Happinefs  of  the  Blefled:  And  this,  I 
think,  I  may  be  allowed  to  lay  down  by  way  oiMax- 
im^  That  whatfoever  i$  Lovely  and  Defirahle  upon  Earthy 
which  is  always  allay  d  with  fome  mixture  of  Bitternefs  - 
Thisy  and  infinitely  more^  the  Bleffed  in  Heaven  JJjall  enjoy 
Wthout  the  leafl  Difturhancej  or  Intermijfwn.    The  moft 
valuable  Difpenfations  of  Providence  we  enjoy  in  this 
World,  are  Honour^  Vower^  Riches^  2ind  Pleafure.  Now 
the  great  Honour  and  Dignity^  to  which  a  Man  is  ad- 
vanced in  his  Glorified  Body,  does  equally  furpafs  our 
Thoughts,  as  it  does  our  Admiration.   Indeed  it  would 
appear  almoft  incredible,  if  He,  who  cannot  lye^  had  not 
^ffured  us  of  the  Qreatnefs  of  it :  To  him  that  over- 
comethy  fays  our  Saviour,  will  I  grant  to  fit  with  me  on 
^y  T  hrone^  even  as  I  alfo  overcame^  and  fit  upon  my 
(Fathers  Throne:  Rev.iii.2i.    How  infinitely  below 
'  tthis  Eminency  of  Glory  are  all  the  Honours  and  high 
^Stations  of  the  World  ?  To  fit  upon  the  Throne  of 
God,  and  with  God^  how  is  this  the  very  Heighth  and 
Pinn^icle  of  all  Heavenly  Honour  ?  With  what  Tri- 
U  z  umphS| 


148      The  Art  of  Dying  well. 

umphs,  with  what  Applaufcs  does  the  Heavenly  Jerufa-- 
lem  refound,  upon  the  Exaltation  of  a  frail  Man,  once 
a  finful  Man,  to  the  Throne  of  God,  who  is  Kmg  of 
Kings^  and  Lord  of  Lords^  the  only  Ruler  of  Princes  ? 

But,  Secondly^  The  Tower  alfo  of  the  Bleffed,  in  a 
State  of  Glorification  will  be  no  ways  inferiour  to  that 
Dignity  and  Honour^  to  which  they  (hall  then  be  ad* 
vanced.    The  Promife  given  by  our  Lord,  in  his  Gof- 
pe!,  to  the  faithful  Servant ^  that  he  would  male  him 
Ruler  over  all  his  Goods^  is  a  full  Confirmation  of  this 
Truth.    The  plain  Senfe  of  which  words  is  thiJ:  That 
a  fcithful  Servant  of  Chrifi  Jefus^  in  a  State  of  Blefled- 
nefs,  fhall,   in  fome  meafure,  be  made  Partaker  of 
that  Powerj  which  God  himfelf  exercifes  over  all  his 
Creatures.    How,  great  the  Power  of  God  is,  over 
all  Created  Beings^  is  Vifible  to  us  in  many  Inftances  of 
it :   So  that,  in  Truth  and  Reality  ^  the  BlefTed  in 
Heaven,  fhall  be  Exalted  to  the  Dignity  of  Kings  ancj 
Trinces  over  the  whole  World,  to  all  Ages.   This  is  no 
more  than  what  is  fpecify^d  in  tht  final  Sentence  of  good 
Men :  Come^  ye  Blejfed  of  my  Father y  inherit  the  King- 
dom prepared  for  you^  from  the  foundation  of  the  World  y 
Matt.  XXV.  34. 

But  then,  in  the  Third  Phce,  what  fhall  I  fay  of 
thofe  Riches y  and  that  Abundance ^  which  the  BlefTed 
fhall  inherit  in  a  flate  of  Glory?  It  is  fufficient  to  fay 
of  them,  that  they  are  Durable  and  Lafling  PofTeffions, 
fuch  Treafuresy  as  neither  Aloth^  nor  Rufi  can  corrupt^  nor 
Thieves  break  thro'  and  fieaL  The  Koy^\  Prophet  afTures 
us,  tfeat  Riches  and  Plenteoufnefs  fhould  he  in  his  Houfe  j 
and  St.  Pauly  in  his  Fir/t  Epiftle  to  the  Corinthians^ 
Chap.  XY.28.  That  GodJhaU  he  All  in  All'-^  which  words 

are 


The  Art  of  ^ying  well.      i  ^9 

are  thus  expounded  by  TheophylaB :  As  in  a  State  of 
Mortality,  the  Things  Neceflary  for  the  Support,  the 
Convenience,  and  the  Credit  of  human  Life,  are  Meat, 
PrinJc,  Apparel,  Houfes,  Riches,  Honour,  and  Piea- 
Cire,  and  the  like-,  in  a  State  of  Immortality,  the 
Cafe  will  be  far  otherwife :  For  the  Wi{\on  of  God,  and 
the  Fruition  of  his  Prefence,  is  the  Fullnefs  of  all 
Things :  The  BlelTed,  therefore,  in  Heaven,  (hall  en- 
joy every  thing  that  is  Valuable,  that  is  Incorruptible, 
or  that  indeed  is  Worth  enjoying,  in  the  moft  Plentiful 
manner/  St.  Jerom  improves  this  Opinion,  and  afTures 
us ;  That  God  will  not  only  be  the  Fullnefs  of  all  Tem- 
poral, but  alfb  of  all  Spiritual  Bleffings  to  Men  in  a 
State  of  Happinefs :  For  as  in  this  Life  God  does  not 
communicate  every  Grace  to  every  Man,  butbeftows  a 
larger  Share  of  it  on  fome  than  he  does  on  others  ^  as 
of  WiHom  to  Solomon -iOoodnQ^s  to  Davidy  and  Patience 
to  Job :  In  the  Life  to  come,  every  blefled  Saint  fhall 
receive,  in  the  fulleft  Meafure,  every  Heavenly  Grace. 
What  a  Pleafure  and  Satisfaction  would  it  be  to  a  Co- 
vetous Man,  in  this  World,  could  he  obtain  the  Pot- 
feffion  of  all  the  Riches  in  the  Univerfe  ?  How  would 
it  pleafe  the  Luxurious  Man,  could  he  indulge  himfelf 
in  all  the  Voluptuoufnefs  and  Excefs  his  Soul  longeth 
after  ?  What  would  the  Ambitious  Man  give,  could  he 
afcend  to  that  Eminency  of  Dignity  and  Honour,  which 
his  own  afpiring Thoughts  lead  him  up  to  ?  And  yet  to 
aim  at  Riches,  or  Pleafures,  or  Preferments,  is  only  to 
fix  our  Thoughts  upon  fuch  things  as  are  fleeting  and 
inconftant  ^  and,  what  are  the  bitter  Confequences  of 
all  earthly  Satisfa£lions,  they  are  generally  followed^ 
either  with  Loathfomnefs,  and  Remorfe  of  Confcience, 

or 


150      The  j^rt  ef  T)ying  well. 

or  with  Shame,  Infamy,  and  Want.  The  Inference 
therefore  is  jiift  and  reafonable,  that  we  unite  all  our 
Thoughts  and  Affedlions  in  God,  who  alone  is  able  to 
fatisfy  all  the  Defires  and  Capacities  of  an  imaiortal 
Soul,  and  that  too  as  long  as  the  Soul  fhalllaft. 

But,  Fourthly,  The  Joy  and  Pleafure,  •  which  is  alfo 
Part  of  the  Happinefs  of  the  BlefTed,  is  no  way  infe- 
riour  to  the  Riches  arid  Abundance  they  enjoy  in  Hea^- 
ven.  Both  St.  Paul,  and  the  Prophet  Ifaiahy  arc  loft 
in  the  Contemplation  of  Heavenly  Glory,  and' give  the 
.beft  Defcription  of  it,  by  telling  us,  that  'tis  impoffibk 
to  be  Defcribed  :  Eye  hath  not  feen^  noriEar  heardj  nti* 
ther  hath  it  entered  tnto  the  Heart  of  Man  to  conceive  the 
Things^  rphich  God  hath  prepared  for  them  that  love  him; 
2  Gor  ii.  9.  Ifa.  Ixiv.  4.  The  Joys,  the  Pleafures,  the 
'Delights,  the  Sweetnefs  arifing  from  the  Situation,  the 
Company,  the  Harmony  of  the  BlefTed,  liJce  other 
tranfitory  Enjoyments  of  this  World,  never  fatiate  and 
cloy  the  Mind,  but  are  always  Frefh  and  Entertaining, 
All  Pleafore,  as  Philofophy  exprefTcs  it,  lays  in  afuitable 
Aigreement  between  the  Faculty  md  thQ  OhjeEtj  and  af- 
firms, that  the  dofer  the  Union  is  between  them,  the 
greater  Pleafure  is  occafioned  by  that  Union.  Now  in 
'the  whole  Order  of  Created  Beings,  there  is  no  Faculty 
fo  Large,  fo  Lively,  fo  Capacious  of  Pleafure,  as  the  Ra- 
'tionalSouL  In  the  whole  Order  of  Heavenly  Beings, 
there  is  no  Object  fo  Lovely,  fo  Delightful,  fo  Agreeable 
to  xh\s  Faculty,  asGod.  O  tajie  and  fee  how  gracious  the 
Lord  is^  fays  the  Royal  Prophet^  Pfd.  xxxiv.  8.  And 
Xhe  Wifeman,  fpeaking  of  the  Beauty  of  the  Sun  and 
Stars,  argues  the  Superiority,  in  that  refpe^l,  of  their 

Great 


The  Art  of  ^ying  well.  151 

Great  Creator  over  them.  If  Men  are  delighted  with  the 
I  BeMty  of  the  Lights  of  Heaven^  let  them  know  how  nmch 
better  the  Lord  of  them  is  \  for  the  firji  Author  of  Beauty 
hath  created  them.  If  thy  were  ajloniJJjed  at  their  Power 
and  Virtue^  let  them  underftand  by  them^  how  much  Adigh- 
tier  he  is  that  made  them  :  For  by  the<jreatnefs  and  Beau" 
ty  of  the  Creaturesy  proportionably  the  Maker  of  them  is 
feen  :  Wifdom  xiii.  3,  4,  5. 

But,  Laflily^  There  is  no  Union  fo  Clofe  as  that  of  the 
Soul  witli  God  *,  for,  according  to  St.  ?anV%  Rule,  He 
that  is  joined  unuithe  Lord  is  one  Spirit i  Cor.  vi.  17 . 
All  Pleafure  which  arifes  from  Senfation^  is  generally  fu- 
perficial,  and  does  but  barely  reach  the  Soul  \  with  what 
Meafees'of  fpiritual  Complacency  then  lhall  the  Immor- 
tal Spirit  be  filled,  when  it  is  united  to  him,  who  is 
the  Fullnefs  of  all  Delight  ?  I  muft  confcfs,  that  I  arft 
entirely  at  a  Lofs  to  Comprehend,  much  lefs  to  Exprefe 
the  inconceivable  Pleafure  which  fprings  from  this  facred 
Vnion^  or  rather  Communion  with  God. 

I  (hall  only  add,  That  all  Human  Heafure,  which 
sifFe^ls  Men  by  outward  Senfations^  and  arifes  from  a 
Union  of  the  Soul  with  created  Objects,  is,  at  the  beft, 
but  of  a  (hort  Continuance  *,  whereas  thofe  Delights, 
which  fpring  from  an  entire  Union  of  the  human  Soul 
with  God,  are  Inftnite  and  fliall  continue  in  being,  as 
long  as  God,  and  Heaven  fhall  laft. 


G  H  A  P. 


1 5^      The  Art  of  "Dying  well. 


CHAP.  V. 

The  Fifth  Rule  Prefaratory  to  a  Haffy  Death,  upon  th^ 
Jpfroach  of  it,  is  \  To  fettle  and  difpole  of  our 
Worldly  Affairs,  by  making  a  li^j//. 

HAVING  enlarged  on  the  Confideritiia  of  the 
four  lafi  Things,  Deaths  Judgment,  Heaven,  and 
Hell,  I  go  on  to  confider,  What  every  Man  ought  to  do, 
in  the  next  PUce,  who  would  efFeftually  Prepare  for 
his  Departure  out  of  this  World.  Now  as  frequent 
Law  Suits  commence,  and  different  Demands  are  made, 
and  many  Dilputes  arife  among  Families  and  Relations^ 
occafioned  by  the  Negligence  of  Men,  in  not  taking  a 
due  Care  to  prevent  thefe  Mifchiefs,  by  fettling  their 
Temporal  Concerns^  it  is  therefore  a  Duty  incumbent 
on  every  Man,  as  he  is  anfwerable  for  the  ill  Effects 
and  Confequences  of  his  own  Omiffion,  to  difpofe  of 
what  God  has  given  him,  according  to  fuch  Rules  of 
Trudence,  Jufttce,  and  Charity,  as  he  fhall  judge  moft 
NecefTary.  This  is  the  Command  of  God,  by  the  Pro- 
phet Ifaiah,  to  King  Hesiekiahy  Thns  faith  the  Lord,  fet 
thine  Houfe  in  order',  for  thou  /halt  furely  die'.  Chap, 
xxxviii. 

Now  that  Men  may  difcharge  this  Obligation  with 
Prudence  to  themfelves,  and  a  juft  Regard  to  others,  it 
will  be  highly  expedient,  either  to  make  their  Will 
when  they  are  in  a  State  of  Health,  that  fo  when 

Death 


The  Art  of  "Dying  well.       1 5  ^ 

beith  approaches  them^  the  Confideration  of  worldly 
Affairs  may  not  break  in  upon  their  more  ferious  Con- 
templations*, or  otherwife  in  the  Beginning  of  Sicknefs 
while  their  Thoughts  are  Glear^  not  Difcompofed  with 
Pain,  or  Weaknefs,  or  the  fad  Apprehenfiohs  of  Futu- 
rity J  by  which  means  they  are  rendered  either  wholly 
Incapable  of  difpofing  their  worldly  Affairs,  or  at  leaft 
in  fo  Difcreet  and  Beneficial  a  manner,  as  they  ought 
to  do. 

As  the^  Relations  between  Man  and  Man  in  this  Worlds 
and  the  Obligations  we  have  to  them,  and  the  Circunr 
ftances  of  them  are  widely  Different  from  each  other,  it 
willbe  impofiible  to  prefcribe  fuch  a  of  Particular 
Direftions,  as  to  the  making  our  Will^  as  fhall  reach 
all  Cafes  yet  I  fhall  endeavour  to  offer  fome  General 
Rules  and  Confiderations,  which,  as  I  conceive,  may 
be  of  fome  Advantage  in  this  matten 

Now  the  firfl  Provifion  to  be  made,  in  making  a 
Will-,  is  to  do  Juftice  to  others,  in  an  Equitable  Satif- 
fa£lion  of  thofe  Debts  which  we  have  contra<fled  with 
them  :  For  it  is  morally  impoffible  that  any  Man  can 
leave  the  World  with  a  Quiet  Confcience^  who  laysun_ 
der  any  Obligations  of  this  Kind  to  his  Neighbour  *,  \ 
mean,  if  he  be  able  to  Difcharge  them  ;  for  otherwife, 
it  is  much  to  be  hoped,  that  a  WiUing  Mind,  and  a  Sin- 
cere Repentance,  will  be  looked  upon,  by  God,  as  a 
Full  Compenfation  of  all  of  Injury  and  Injuftice* 
The  fecondQQTiQt2i\  Rule  a  Man  ought  to  Obferve  in  this 
Refpe(^,  is  *,  to  Bequeath  what  he  has  to  Thofe,  whom 
He  in  Juftice  and  Honefty  fhall  Judge  to  have  the  Beft 
iftight  to  it  :  a  Principal  Regard  being  always  had  to 
^    "  X  Them 


1 54      The  Art  oj  Dying  well. 

Them  who  are  moft  Nearly  Related  to  him.  The  Ob- 
ligations of  Nature,  the  Tyes  of  Blood,  and  the  great 
Law  of  Doing  as  we  would  he  done  by,  whatever  Liber* 
ty  may  be  allowed  by  Human  Laws  to  the  contrary* 
plead  very  ftrongly  for  fuch  an  Equitable  Difiribution*  _ 
In  the  Difpofalof  fuch  Matters  as  are  properly  his  own, 
whether  by  Acquifition-^  Grants  or  otherwife  ^  let  him^ 
in  the  \fi  Place,  confider  in  what  Inftances  he  may 
moilly  promote  the  Glory  of  God  ^  becaufe  the  Glory 
of  God  ought  to  be  the  Chief  end  of  all  our  ^^^lions. 
This  is  agreeable  to  St.  FauVs  Charge,  Whatfoever  ye  do^ 
do  all  to  the  Glory  of  God.  The  way,  whereby  all  Nor 
rural  Beings  do  promote  the  Glory  of  God,  is  by 
the  Curious  Finenefs  of  their  Workmanfhip,  and  by 
Ailing  according  to  thofe  ftated  Laws  which  Providence 
has  prefcribed  them.  The  Heavens  declare  the  Glory  of 
God,  and  the  Firmament  fieweth  his  Handy-work",  Pial. 
xix.  I.  The  ways  whereby  all  Moral  Agents  do  princi- 
pally promote  this  great  end,  are,  i^.  By  tranfcribing 
the  Perfeftions  of  God  into  themfelves.  And,  2dly^ 
By  Giving  a  Share  of  what  he  has  beftowed  on  them, 
in  fome  Inftances  or  another,  for  his  Worfhip  and  Ser-. 
vice. 

But  then,  idly.  Some  Regard,  in  fettling  our  world- 
ly Affairs,  ought  to  be  had  to  the  Wants  and  Necejfuies 
of  others.  If  a  Man's  Circumftances  are  very  Confide* 
rable,  after  a  reafonable  Provifion  made  for  his  Family, 
he  ought  to  give  the  Overplus,  in  his  Life-time,  to  his 
poor  Neighbours  ;  or  if  he  has  been  wanting  in  that 
Refpe^V,  he  lays  under  a  double  Obligation  to  do  this 
at  the  Hme  of  his  Death.   This,  as  I  obferved  in  ano^ 

ther 


The  Art  of  Dying  well.  155 

I  tiier  Chapter,  is  the  concurrent  Opinion  of  the  nioft 
Celebrated  Divines,  If  a  Man  be  at  a  lofs  in  what  In- 
llrances  he  may  beft  Difpofe  of  his  EfFe£h  to  the  Glory 
God,  and  the  Good  o{  others,  let  him  have  recourfe 
to  the  Judgment  and  Advice  of  fomc  Honefl  Man  in  this 
Affair  If  having  always  a  due  regard  to  the  Tme^  Tlace^ 
Manner^  and  other  Circumflances  of  A£lion  *,  and  dilpo- 
fing  his  Charity,  according  to  the  different  Wants  and 
Exigencies  of  Men.  Sometimes  perhaps  his  Charity  will 
be  moft^advantageoHfly  T)eftowed  in  building  a  Churchy 
or  in  founding  a  College  ^  at  another  Timc^  or  in  another 
Tlace,  it  maybe,  in  ^r^^m^m  Hofpitaly  or  in  building 
zxiAtms'Houfe^  ov2iSchooly  for  the  Cure,  or  Mainte- 
nance, or  Education  of  the  Miferable,  and  DiftrefTed, 
and  Ignorant  Part  of  Mankind.  In  Ihorf,  a  Gear  Head, 
and  aCharitabte  Hearty  as  St.  Ambrofe  affirms^  or  as 
St.  Gregory  otherwife,  tho'  much  to  the  (ame  purpofet 
exprefles  it,  Charity  joined  with  Prudence,  and  Prudence 
ivith  Charity,  will  furnifh  a  Man  with  the  Beft  Direc: 
tions  in  the  Difpofal  of  his  Temporal  Concerns. 

There  is  one  Confideration,  of  fome  Moment,  yet 
remaining  which,  however,  may  ferve  as  an  Excellent 
Rule  in  the  Diftributions  of  Charity,  and  that  is  i 
T'hat  whether  a  Man  beftows  his  Bounty  to  others^ 
when  he  is  in  a  State  of  Health,  or  leaves  it  by  Legacy 
at  his  Death,  he  take  great  Care,  that  he  be  in  a 
State  of  Grace  and  Favour  with  God  ;  becaufe  his  own 
Worthinels  will  recommend  his  Charity,  and  make  it 
more  Acceptable  to  Him.  The  Temporal  Offerings  of 
Wicked  Men,  r^olefs  than  their  Spiritual  Sacrifices,  are 
an  Abomination  to  the  Lord  Befides,  that  the  Ends 
and  Defigns  of  their  Charity,  are  widely  different  from 

X  2  the 


156       The  Art  of  Dying  well. 


the  Intentions  of  Good  Men  in  a6ling  after  the  fame 
manner.  The  End  and  Defign  of  the  One  is  generally  to 
court  the  Favour  and  Applaufe  of  Men,  of  the  Other  to 
approve  themfelves  to  God  Only.  ThcCommendablePur- 
pofe  of  the  One  is  to  Do  Good  to  others,  merely  for 
the  fake  of  fo  Doing  the  felftfh  Intention  of  the  Other, 
is  to  have  a  Regard  to  themfelves,  in  the  Commenda- 
tions of  others.  In  fhort ;  there  is,  generally  fpeaking, 
as  much  Difference  in  the  Diftributions  of  Good  and 
Bad  Men,  as  there  is  between  Neceflity  and  Choice. 


CHAP.  VI. 

11o^.^i:^th^^RuU  Frefaratory  to  a  happy  Death j  upon  the 
Approach  of  it^  is ,  To  Praftice  the  Duty  of  Con- 
•  feilion. 

r  A  F  T  E  R  the  Confideration  of  the  F.ourUji  Things^ 
jr\^  ar4  the  Necejfity  of  Settling  our  worldly  Affairs 
hy  IVill'^  the  Next  Duty  in  Courfe,  is  Confejfion'^  or  a 
Particular  and  piftinft  Acknowledgment  of  our  Sins 
to  God."  Now  tho*  God  has  required  fuch  a  Particu- 
lar Confeilion  to  him,  it  is  not  to  be  fuppofed,  that  He, 
who  is  Omnifcience  it  felf,  and  at  one  Intuitive  View, 
fees  into  all  the  Ad^ions  of  Men,  and  the  Circumftan- 
cesvof  .them,  requires  This  by  way  of  Information j  but 
only  as  an  Evidence  of  our  Sorrow  and  Humiliation  for 
them.  And  becaufe  the  Infirmities  of  Age,  or  the  Vio- 
lence of  a  Diftemper,  or  the  Hurry  a  Man' is  in,  in 
Settling  his  Temporal  Affairs,  or  an  Unwillingriefs  to 
ie^Ve  the  World,  and  the  fad  Apprehenfions  of  Futu- 


The  Art  if  7)jing  wH.  157 

rity ;  I  Jay  Becaufe  One,  or  More,  or  it  may  be  All 
thefe  Caufes  are  apt  to  Incumber  and  Diftra(5l  the 
Thoughts  9  it  is  therefore  necefiary,  that  a  Man  be  Fre- 
quent in  the  Pra^lice  of  this  Duty  in  the  time  of 
Health.  For  tho*  it  is  not  Abfolutely  Impoffible  that  a 
Man  be  rightly  Difpofed  and  Qualified  for  fuch  a  Per- 
formance, in  the  time  of  Age^  or  Sicknefs  and  tho'  it 
may  bealfo  Neceflary  to  confefs  how  unrighteoufly  he 
has  lived  in  the  World,  jufl:  when  he  is  going  out  of  it; 
yet  Rejfon  and  Obfervation  will  both  convince  him, 
that  this  may  be  done  with  more  Safety,  and  more 
Prudence,  when  he  has  a  free  Exercife  of  his  Thoughts, 
and  the  right  Ufe  of  his  Reafon. 

Now  this  Duty  of  ConfeffioK  will  appear  highly  Rea- 
fonable  on  thefe  two  Accounts :  In  the  Firjl  Place, 
That  without  Confeffion  there  can  be  no  Repentance. 
Andj  Secondly^  That  without  Confeffion  there  can  be 
noJForgivenels. 

And,  F/r#,  There  can  be  no  True  Repentance  with- 
out Confeffion  :  For  how  can  any  Man  be  faid  to  be  (br- 
ry  for  any  thing,  when  he  will  not  fo  much  as  Own  it? 
And  tho*  a  bare  Acknowledgment  of  Sin  is  not  of  it 
felf  fufficient  to  reconcile  a  Man  to  God  ^  yet  I  can- 
not fee  how  he  can  be  fincefely  Penitent  without  it  ; 
Confeffion  being  the  Ground  and  Foundation,  or  rather 
a  neceflary  Part  of  true  Repentance.  Not  to  acknow- 
ledge a  Sin,  is  equally  Criminal  with  its  Conceal, 
ment  *,  in  this  Cafe  our  Silence  is  a  Private  Juftification 
of  it  and  Proceeds  either  from  a  wicked  Obflinacy, 
or  wilful  Ignorance  whereas  a  fmcere  Repentance  ex- 
prefles  it  felf  in  an  Open  and  Ingenuous  Abhorrence  of 

Sin, 


158       The  Art  of  ^jing  weU. 


Sin,  and  a  Real  Convi^lion  Both  of  the  Guilt  and  Pu- 
niftinent  of  it. 

But,  Secondly^  Without  Confeffion,  there  can  be  no 
Forglvenefs.  This  was  the  Condition  of  Pardon  under 
the  OU  Law:  And  it  fljallbe^  when  he  fijail  he  guilty  in 
ene  of  thefe  things,  that  he  flmll  confefs  that  he  hath  firmed 
tn  thatThing'^  Lev.  v.  5.  This  is  farther  confirmed  in 
the  New  Tefiament  \  If  we  Confefs  our  Sins,  God  is 
Faithful  and  Juft  to  forgive  m  our  Sins,  mid  to  cleanfe  m 
from  all  Vnrighteoufnefs :  I  John  i.  9.  In  all  Covenants 
it  is  exprefly  ftipulated,  that  the  Conditions  be  fulfilled, 
before  the  Promifes,  annexed  to  the  Obfervance  of  thofe 
Covenants,  be  made  Good.  If  God  Promifes  Forgive- 
nels  upon  the  Condition  of  Confefiion,  it  is  Reafona- 
ble  to  Infer,  that  without  Confefiion  there  will  be  no 
Forgivenefs  :  For  as  God  was  pleafed,  of  his  own  Free 
Grace,  to  make  fuch  a  Promife  to  Mankind,  he  has  cer- 
tainly a  Right  to  with-hold  the  Execution  of  that  Pro- 
mife, unlefs  the  Conditions,  upon  which  that  Promife 
was  made,  be  aftually  fulfilled. 

Now  that  this  Duty  of  Confeffion  may  prove  Accepta- 
ble to  God,  ,  and  EfFeftual'  to  the  Pardon  and  F6rgive- 
nefsof  Sin,  I  fhali  confider,  idly,  In  what  manner  it  ovt^ht 
to  be  performed. 

And,  in  the  iji  Place,  One  good  Qiialification  of  this 
Duty  is  Humility  *,  which,  as  it  refpe^^s  Cokfejflony  con- 
fifts  in  a  Deep  Senfe  of  our  own  Unworthinefs  in  Provok- 
ing God,  and  in  Taking  the  whole  Guilt  of  aM  oar  Sins 
upon  oar  felves.  It  is  the  Ordinary  Practice  of  Man- 
kind to  fhifc  off  their  Vices  upon  ochers.  In  the  Firft 
Inftance  of  Difobedience  in  the  World,  the  Man  laid 
the  Fault  upon  the  Woman,  and  the  V/oman  upon  the 

Devil. 


The  An  of  ^ying  well.  159 

DcvH.  The  Force  and  Prevalency  of  Nature  Is  fonie- 
times  urged  as  an  Extenuation  of  our  Crimes  Many 
times  we  attribute  them  to  the  Power  of  the  Devii^ 
and  fometimes,  rather  than  bare  the  Blame  of  them 
our  felves,  by  a  Blafphemous  Pretence  to  Holinefs,  we 
fiiall  make  even  God  Himfelf  the  Author  of  them : 
Whereas  it  is  Certain,  in  the  ifi  Place,  That  God  has 
given  to  every  Man  a  fufficient  Meafure  of  Grace  and 
Power  to  Rcfift  the  moft  vicious  Inclinations  of  Hw 
mm  Nature,  zdly^  That  all  the  Power  the  Devil  has 
over  Ma^ikind,  is  only  that  of  Temptation^  and  not  of 
Force  and  Compulfion  to  Sin.  And,  -s^dly^  That  God 
is  fo  far  from  being  the  Author  of  Sin,  as  he  is  a  Be- 
ing of  all  Poffible  Purity  and  Perfeftion,  that  he  has  ex- 
preffed  the  Utmoft  Averfion  to  it,  and  will  Punifh  it  ia 
the  moft  Dreadful  Manner. 

But,  Secondly^  Another  Qualification  of  Confeflion,  is 
X  Deep  Sorrow  and  Concern  for  Sin.   The  Weight  of  Sin 
fat  fo  Heavy  upon  the  Soul  of  the  Crucified  Jefm^ 
j^hat  it  made  him  Sigh^  and  Sweaty  and  Bleed^  and  Die. 
Behold-,  and  fie^  fays  our  Saviour,  exprefling  his  own 
Agony,  if  there  beany  Sorrovo  like  unto  my  Sorrow-,  where- 
with the  Lord  hath  affliEled  me  in  the  Day  of  his  Fierce 
Anger.   Now  if  the  Sins  of  other  Men  did  fo  grievoufly 
affli£l  Him,  who  himfelf  had  no  Sin    how  ought  ever/ 
Man,  with  the  moft  fenfible  Compundion  of  Heart,  to 
bewail  his  own  ?  See  the  Behaviour  of  St.  Auftiny  in 
the  Hiftory  of  his  Life  by  Poffidius,  on  this  Occafion  : 
In  his  Uft  Illnefs,  fays  the  Hijlorian-,  he  ordered  the 
Penitential  Ffalms  of  David  to  be  fairly  Tranfcribed, 
^  and,  when  he  lay  upon  his^  Death-Bed,  to  be  placed  in 

open 


1 60       The  Art  of  ^ying  well. 


open  View  before  him,  on  which  his  Eyes  were  cOn-' 
ftantly  fixed,  not  without  a   great  Profufion  of 
Tears.   And  to  Prevent  any  Interruptions  which 
might  happen,  about  ten  Days  before  his  Death,  he 
gave  it  in  Charge  to  his  Servants,  that  no  one  fhould 
be  permitted  to  come  into  his  Chamber,  but  at  thofe 
"  Hours,  when  his  Phyficians  attended  him,or  anyPro- 
*^  per  Refrefhments  were  brought  to  him  *,  for  all  the 
"  Reft  of  his  Time  was  imployed  in  Confeflion  and 
Prayer."  This  was  the  Praftice  of  this  Heavenly 
Wife  Man,  who  lived  to  the  45d  Year  of  his  ifge  ^  in 
which  time  he  Conftantly  preached  the  Word  of  God, 
jind  employed  himfelf  Continually  in  writing  for  ;the 
Benefit  of  the  Chrifi tan  Churchy  of  which  he  was  a  great 
Ornament.   He  was  of  an  Even  and  Affable  Temper, 
Unwilling  to  be  Provoked  himfelf,  or  to  Offend  others  \ 
and  feverely  Exemplary  in  all  the  Duties  of  ConfelTion, 
Repentance,  and  Devotion,  to  the  time  of  his  Death. 

But,  Thirdly^  Another  Qualification  of  Confeflion, 
is.  That  it  be  Vniverfal^  and  Extend  it  felf  to  all  Kinds 
of  Sin  whatlbever  ^  whether  of  Ignorance^  Inftrmity-^ 
or  Prefuwption  :  And  that  for  this  Reafon  ;  Becaufe  all 
Sin  is  an  Offence  againft  God.  If  a  Man  Doubts  whe- 
ther he  has  committed  fuch  or  fuch  a  FaH-^  or  not,  he 
is  not  obliged,  in  this  Cafe,  to  confefs  againft  Convic- 
tion *,  yet  fhall  he  fiy  that  he  has  not  finned !  No ;  if 
a  Man  queftions  the  Fa£l,  let  him  confefs  Condition  ally  ^ 
Jf  J  have  Cotnmitted  This  or  That  Faily  Lord  pardon 
thy  Servant  in  this  Thing.  If  he  is  Convinced  of  the 
FaBy  but  doubts  whether  it  be  a  Sin^  or  not,  his  Con- 
feflion, in  this  Cafe,  muft  be  Conditional  alfo. 


The  Art  of  Dying  nsuell         1 6 1 

But  befides  this  Confejfim  of  Sin  to  God,  there  is  ano- 
ther Kind  of  Confeffion  alfo,  which  has  been  the  Con^ 
ftantPradlice  of  the  Chrlflian  Church  ia  all  Ages,  and 
which  is  of  fingular  Benefit  and  Advantage  j  and  that  is 
to  Lay  open  the  whole  State  and  Condition  of  the  Soul 
«>■  the  Prlelt.   This  Pradlice  is  of  Great  Service  in  nu- 
ny  Refpefts*,  in  the  ly?  Place,  As  it  highly  promotes 
the  Peace  and  Qiiiet  of  Men,  in  thus  anburthening  their 
Confciences.    zdly^  In  that  the  Priefi^  by  this  means, 
k  better  Informed  of  the  Spiritual  Neceffities  of  Men  v 
and  oAfequently  that  he  is  Qualified  to  adapt  his  Ad- 
vice to  them  with  more  Succefs.   And,  ^dly.  That  the 
Petfon  fo  Confeffing,  will  be  better  Qualified  to  Re-, 
cdve  the  Benefit  of  Ahfolution    For  God,  who  has  the^ 
Firft  and  Only  Right  of  Forgiving  Sins,  hath  Deputed 
^\%Vo^Qtto\i\%  Ambaffadors  htXQ^  to  Pronounce  this 
jibfdution*   St,  Amhrofe^  in  his  CommeTit  on  the  ^^th 
Pfahrty  hySj  That  he  that  denies  this  Power  in  the  Pyleji^, 
It  no  better  than  a  Novatiari,    St.  Cyprian  is  entirely 
of  the  fame  Opinion*    This  Power  is  derived  down 
f^om  the  Apbftles,' to  whom  it  was'  firft  Delegated,  to 
their  Succefforji    The  Original  Commiffionr  xs^  Whofe- 
fi/ever  Sins  ye  Remit ^  they  are  Remitted  mto  themy  a^d 
It^fefffevtr  Sins  ye  Retain^  they  are  Retained  \  John  xk. 

Whofoever  therefore  affents  to  the  Do<5lrine  of 
ihe  cy-iftian  Church',  or  believes  the  Authority  of  the 
jinrient  fathers  J  or  t\itWord  of  God.,  as  Revealed  ia 
the  Scriptures^  cannot  deny  this  Power  of  the  Priefl:  ^ 
^nd  if  the  Power  of  ^^y£^/«^/W  be'  Indifputiiblc,  and  it 
be  farther  Certain,  that  God  has  Entrufted  him  with 
the  Difpenfation  of  fo  great  a  Bleffing  ;  the  Inference 
fron*  the  Whok  is,  That  Men  fliould  ufe  the  Means 

y  which 


1 6  2      The  Art  of  Trying  well. 

which  God  has  Appointed,  to  Afccrtain  that  Blefiing  to 
them. 


CHAP.  Vlt 

The  Seventh  Rule  Prepdratory  to  a  hafpy  Death,  upon  the 
Approach  of  it,  is  \  To  Receive  the  Holy  Com- 
munion. 

IT  was  the  Pra^lice  of  the  Primitive  Chrifijans  al- 
ways to  Adminifter  the  Sacrament  to  Sick,  or  Dy- 
ing Perfons.  Paulinus,  in  the  Life  of  St.  Amhrofe,  af- 
firms, that  He  received  the  Holy  Communion  when  he 
was  at  the  Point  of  Death,  and  immediately  expired. 
Simeon  Metaphrafles,  in  the  Life  of  St.  Chryfojhomj  men- 
tions the  fame  thing.  One  Reafon,  among  others,  which 
ind\iCQd  thQ  Primitive  Chriflians  to  this  Praftice,  was^ 
That  they  Judged  it  Neceflary  to  Conclude  the  Chriftian 
Lifoy  with  the  Higheft  and  moft  Venerable  Inftance  of 
Chriflian  Obedience, 

I  have  already  Difcourfed  on  this  Subje^l  in  General^ 
ifi  the  Former  Part  of  this  Book  5  I  Hiall  now  confider 
it  more  Particularly,  as  it  Relates  to  Sick  Perfons,  or  as 
it  is  a  Kind  of  Spiritual  Refrejhment  to  them,  in  their 
Pafllige  to  Eternity.  And,  Firfi,  I  Ihall  confider  What 
is  to  be  Done  by  the  Sick  Perfon,  before  he  is  admitted 
to  the  Holy  Commmion.  Secondly,  In  what  Manner  he 
ought  to  Behave  himfelf  at  the  Time  of  Communicat- 
ing. And,  Thirdly,  What  it  is  Incumbent  upon  him, 
After  he  has  jRefrefiied  himfelf  with  this  Heavenly 
Feaft. 

As  to  the  Firji  of  thefe  Particulars  ^  namely^  -What 
j$  to  be  Done  by  the  Sick  Perfon  before  he  is  admitted 

to 


The  Art  of  Dying  well       1 6  3 

to  tlie  Holy  Communioir^  I  would  Advife  him  to  confider 
Deeply  That  Seraphical  Exclamation  of  Aquinas  :  O 
Heavenly  Banquet^  fays  he,  in  which  Our  Saviour  Him- 
felf  is  Prefenty  by  which  the  Memory  of  his  Pajfton  is  Re- 
vived in  HS^  Our  Minds  filled  xvith  Divine  Graces  and  a 
Pledge  of  Future  Glory  is  heflowed  upon  us.  The  Great 
Advantages  of  Receiving  the  Pieced  Sacrament^  are  fet 
forth  in  this  PafEige,  in  fo  Lively  and  AfFe<n:ing  a  Man- 
ner, that  I  think  1  cannot  Furnifh  a  Dying  Man  with 
more  ^feful  Direftions,  than  by  Beflowing  fonie 
Thoughts  upon  it.  Now  the  Firji  Obfervatlon  I  would 
make  from  thefe  words,  is  j  That  this  Holy  Sacrament 
is  reprefented  to  us  under  the  Figure  of  a  Peaj^^  a  Kind 
of  fpiritual  Entertainment,  whereby  the  Departing  Soal 
is  Strengthened  and  Rcfrefhed  in  its  way  to  Eternity, 
after  the  Fatigues  of  a  Tedious  PafTage  through  this 
World'.  It  is  there  called,  ^dly^  A  Holy  Feafl  ^  Becaufe 
it  is  not  only  Holy  in  its  own  Nature,  the  moft  Holy 
God  being  always  Spiritually  Prefent  in  it  \  but  alio 
Becaufe  it  requires  the  Utmoft  Degrees  of  Holinels,  and 
Chriftian  Perfe£lion,  by  way  of  Preparation  for  it.  It 
is  farther  added,  in  thQ  third  Place,  that  Chrifi  Himfclf 
is  Received  in  this  Feaft.  For  under  the  Outward  Spe- 
cies of  Bread  and  Wine^  the  Great  Founder  of  this 
Feaft,  tho*  not  in  a  Corporal  Manner,  is  Prefent^  and 
is  received,  to  our  fpiritual  Advantage,  by  a  Lively  ancj 
Sincere  Faith. 

But  to  confider  the  Advantages  of  Receiving  IVorthi- 
ly  more  Particularly,  I  go  on  to  make  fome  Refle(flions 
on  the  Remaining  Part  of  the  Words  *,  where  it  is  faid, 
That  by  Receiving  the  Holy  Communion,  the  Menmy 


164      The  Art  of  DyiTtg  'well. 

of  our  Saviours  Pajfion  U  Revived  in  Vs.  For  therefore 
is  the  Body  and  Blood  of  C/7r/>?  Confecrated  under  the  Ele* 
ments  both  of  and  Wim\  the  Element  of  Bread^^ 

reprefenting  his  Body  feparated  from  his  Bloody  and  the 
Element  of  Wine^  reprefenting  to  us  his  ^/(^o^^  feparated 
f^rom  his  Body.    It  was  the  Defign  of  our  Savimr^  in 
this  Inconceivable  Myflery^  to  Continue  a  Perpetual 
Metiiory  of  his  Deaths  and  by  a  Conftant  Remembrance 
of  it,  to  make  Men  fenfible  of  the  Two  great  Evilsy^ 
both  of  Sin  and  PuniQiment,  from  which  they/^.re  de- 
livered, and  the  great  Benefits  which,  by  his  Sufferings, 
they  are  entitled  to.    This  therefore  is  the  Command 
of  our  BlefTed  Saviour  himfelf,  Do  this  in  remembrance  of 
me\  Lukexxii.  19.     And  St.  Paul^  explaining  thefe 
word^  of  our  Lord,  affures  the  Corinthians^  That  as  of* 
ten  as  ye  eat  this  Brend^  and  drink  this  Cupy  ye  do  Jhexo 
the  Lord's  Death  till  he  come\  i  Ep.ii.  26.    The  Senfe 
of  which  Scripture  is.  That  as  often  as  ye  ihall  ap^ 
proach  this  Holy  Myjlcryy  it  will  Remind  you  ^  that  our 
Lord  Jefpu  Chrijl  laid  down  his  Life  for  you,  and  this 
Commemoration  of  his  Death  and  Paflion  lhall  continue 
with  you,  till  his  Second  Coming  to  Judge  the  World, 
or  the  Final  Confummation  of  all  Things.    Our  Lord 
was  pleafed  to  Inftitute  this  Sacrament  in  Memory  of 
his  Sufferings,  becaufe  he  was  fenfible,  that  without  this 
V'lfible  Reprefentation  of  them,  the  Generality  of  Men 
would  be  wholly  Unmindful  of  them.    And,  2%,  Be- 
caufe fuch  a  Remembrance  of  Inimitable  Inexprefiibie 
Love  to  Mankind,  VN'ould  be  the  flrongeft  Argument 
f  )r  a  Firm  Trufi:  and  Confidence  in  him,  both  in  Life 
and  Death.   The  Inference  is  Jufl  and  Undeniable:  If 

Chrift 


The  Art  of  T>ymg  u>eU.  165 

Chrift  laid  down  his  Life  for  Manldnd,  we  have  good 
Reafon  to  Depend  upon  his  Providence,  and  to  think 
pur  lelyes  (afe  under  his  Proteftion. 

Another  Advantage  of  this  Heavenly  Feafl:  is,  That 
it  Fills  the  Min^  roith  Divine  Grace  :  For  as  all  Corpo- 
ral Food  does  r^frelh,  nourifti,  ftrengthen,  and  exhila- 
rate all  the  Parts  of  the  Body  ^  and  as  too  much  Abfti- 
nence  does  enfeeble  and  deprefs  the  Spirits,  and  fink  the 
whole  Humane  Frame  into  Weaknefs  and  Decay  ^  ia 
the  fan^  manner  does  the  Grace  of  God,  which  is 
the  Food  of  the  Soul,  and  the  Spiritual  Nourilhment 
of  it,  aftuate,  enliven,  and  confirm  all  the  Powers  ancf 
Faculties  of  it.  The  Mind,  by  this  means,  is  Reple- 
nilhed  with  a  delightful  Remembrance  of  ail  the  wonder-  ' 
ful  Mercies  of  God,  and  efpecially  of  that  Amazing  In- 
ftance  of  his  Love,  the  Redemption  of  Mankind,  by^ 
the  Sufferings  of  his  Son.  The  Vnderfiandlng^  in  this 
Heavenly  Banquet,  is  Feafted  and  Filled  with  the  lar- 
geft  Meafure-  not  only  of  Habitual,  but  alfo  of  A€lual 
Faith ;  which  Purifies  the  Underftanding  from  afi  Igno- 
rance and  Error,  and  Cleanfes  the  Heart  from  all  the 
Pollutions  of  Sin,  and  Enriches  the  Mind  with  ih^ 
Knowledge;  of  Heaven,  and  Heavenly  Things,  thereby 
creating  an  IneTprefiible  Delight  to  the  Soul.  To  Con- 
clude this  Particular  :  The  Will  of  Man,  in  this  Divine 
Feaft,  is  filled  with  fo  Firm  a  Hope^  and  fo  Flaming  a 
0jarity  j  the  Latter  of  which  alone  is  the  Perfe£lion  of 
all  Grace,  that  it  will  be  Impoffible  for  him,  in  this 
State  of  Life,  to  receive  any  farther  Communications 
of  it. 

Another 


1 66      The  Art  of  7)jing  well. 

Another  Advantage,  Thirdly^  Of  this  Heavenly  En- 
tertainment, is  ^  That  'tis  a  fure  Pledge^  to  every  one 
who  is  a  worthy  Communicant  of  Eternal  Glory,  This 
Metaphor  of  a  Pledge  is  taken  from  a  Cu^om  among 
Men  *,  which  is,  when  One  Man  leaves  in  the  Hands 
of  another,  in  Cafes  of  Bargain^  or  SaUy  or  Comrafty  or 
Tromifej  ioniQ  Security^  for  difcharging  what  he  hasPro- 
niifed  to  perform.  Now  Our  Lord  has  left  his  JSody 
and  Blood  in  the  Sacrament,  as  a  Pledge  or  Security  of 
rhat  Heavenly  Beatitude,  which  he  has  Projpiifed  ta 
thofe,  who  Receive  it  with  a  Due  Preparation  of  Mind. 
,Whofoever  therefore  ihall  receive  the  Body  and  Blood 
of  Chrifi  with  Purity  and  Reverence,  with  Humility 
and  Gratitude,  does  receive,  at  the  fame  time,  a  Pledge 
of  Future  Happinefs.  The  Spiritual  Union  of  a  De- 
parting Soul  with  Chrift  in  AfTeftion  and  Love,  which, 
in  the  Sacrament  of  the  Eucharift^  is  wonderfully 
Heightened,  and  Improved,  is  an  Earned  of  that  Com. 
Biunion  which  it  (hall  always  hold  with  him  in  the 
Kingdom  of  Heaven.  This  is  the  Senfe  and  Meaning  of 
thofe  words  of  St.  John^  Rev.  xiv.  13.  Blejfed  are  the 
Dead  which  die  in  the  Lord  \  that  is,  Thofe  Perlbns 
who  are  fpiritually  united  to  God  by  Faith  and  Love  in 
the  Bleffed  Sacrament  at  the  Time  of  their  Death,  fhall 
afcend  with  Him  into  the  Regions  of  Happinefs  and 
Glory, 

Thus  much  may  fuffice  as  to  the  Firft  Particular 
namely,  What  is  necefTary  to  be  Done  by  a  Tick  Per- 
fon  before  he  is  Admitted  to  the  Holy  Comtmnion,  j 
go  on  Now  to  confider  in  what  Manner  he  ought  to 
Behave  himfelf  at  the  lime  of  Receiving.   Now  at  the 

Time 


The  Art  of  Trying  well.  167 

Time  of  Receiving,  when  the  facred  Elements  appear 
before  him,  he  ought,  if  his  Indifpofition  will  Permit 
him,  to  Communicate  either  in  a  Kmeling^  or  a  Lean- 
ing Pofture-,  as  Expreffing,  by  that  Outward  Gefiure^ 
the  Inward  Lowlinefs  and  Humility  of  the  Mind.  It  is 
Obfervable  upon  this  Occafion,  that  God  does  many 
times  fupport  Men  with  fufficient  Strength  for  that 
purpofe.  Juft  before  his  Receiving,  I  cannot  lee  how 
he  can  employ  himfelf  to  more  Advantage,  than  by  ba- 
fying  his  Thoughts  in  fome  ufeful  Meditations,  or  Re- 
citing to  kinifelf  fome  Devout  Hymn  ^  of  which  Kind, 
there  is  None  feems  to  me,  to  carry  with  it  a  more 
Fervent  Spirit  of  Devotion,  none  in  which  our 
Faith  can  be  more  lively  exprefTed,  our  Hope  more  ef- 
feftually  Excited,  and  our  Affeftions  more  Inflamed - 
and  by  Confequence  none  which  is  better  Adapted  to 
the  Condition  of  a  Departing  Soul,  than  the  Following 
Hymn-i  which  was  made  by  Thorns  Aquinas,  * 

HaU^  Sacred  Elements  !  where  God 

Supreme^  has  fix*d  his  bleft  Abode, 

Here  He^  who  with  his  Preferjce,  fills  - 

"Earthy  Hea'v'n^  and  Waters^  Humbly  dwells* 

I  fee^  tho  can^t  Conceive  his  Pow^r^ 

Tet  what  I  cant  Conceive^  Adore. 

What  Truth  has  [aid  J  muft  Believe  ^ 

The  God  of  Truth .  cannot  Deceive , 

When  Thou  upon  the  Crofs  waft  jlain^Xx  m  t«Vi> 

Thy  Human  Body  bore  the  Fain, 

The  Godhead  then  Withdrew^  but  Here 

I  fee  my  God  again  appear. 

In  ' 


1 6  8      The  Art  of  1>ying  isoeU. 

In  One  Confeffion  yet  I  join^ 

Of  tW  Human  Nature  and  Divine* 

jind  tho*  no  Outward  Marks  appear 

Of  Faft^ning  Nails,  or  Tainted  Spear ^ 

Nor  am  1  here  allowed  to  hide. 

My  fearching  Fingers  in  thy  Side ^ 

Tet  J  by  Faith  thy  ?re fence  view  ; 

Tes  I  Believe,  and  Praife  Thee  too* 

Confirm,  in  my  Approaching  Deatff, 

This  Atlive,  and  this  Lively  Faith,  ^ 

Excite  my  Hope,  Inflame  my  Love 

To  Men  Below,  to  Thee  Above* 

The  Holy  Robber'' s  Pray\  is  Mine  j 

This  Day  in  Paradife  to  Shine* 

In  thy  fad  Sacrifice  was  feen^ 

Of  Pain  and  Death,  a  Bloody  Scene* 

This  Bloodlefs  Sacrifice  in  View^ 

Affords  me  Life,  and  Pleafure  too* 

A  Life,  the  Purefi  God  can  give  \ 

A  Life,  which  Angels  only  Live. 

With  thy  Dear  Blood,  O  wafh  me  Clean 

From  all  the  Blemijhes  of  Sin  ! 

One  Drop  of  which  Alone  can  Free, 

And  fave  a  World  from  Mifery, 

O  how  my  Soul,  with  Eager  Haft ^ 

(Not  in  the  Figures  of  this  Feafi) 

For  its  Enlargement  longs,  to  fee. 

In  Open  View,  the  Fact  of  Thee  ! 


The  Art  of  "Dying  weU.      1 69 


"That  foj  when  fefaratehy  Deathy 
It  leaves  me^  with  my  farting  Breath  ; 
Without  Incumbrance  then^  and  Free^ 
It  may  more  Clofely  Join  with  thee. 

Having  recited  this  Hymn^  in  the  moft  Devout  Man- 
ner,  and  nude  ConfefTion  of  his  Sins  to  God  ;  and  hav- 
ing alfo  received  Ahfolution^  and  the  Blejfmg  from  the 
Friefly  Let  the  Sick  Perfon,  with  all  Humility  and  Re. 
verence,  make  ufe  of  This,  or  the  like  ExpreAlon  - 
Lord-i  l\m  not  worthy  that  thou  JhouUefi  come  under  my 
Roof'^  and  then,  having  received  the  Holy  Communion^ 
let  him  add,  Into  thy  Hands-,  O  God,  /  commend  my 
Spirit. 

If,  after  this,  his  Indifpofition  will  give  him  leave,  let 
him  employ  the  fhort  Remains  of  his  Life,  in  a  fo- 
lemn  Return  of  Thanks,  for  this  Adorable  Inftance  of 
the  Tranfcendent  Love  of  God  towards  him,  in  the 
Benefits  whereof  he  is  made  Partaker  by  this  Holy  Sa- 
crament. It  will  be  farther  NecefiTary  (ofHlm  ;  (the 
Words  being  thought  to  have  been  Particularly  defigned 
for  that  purpofe,)  to  meditate  on  that  remarkable  Paf-- 
fage  of  our  Saviour,  mentioned  in  the  Revelations  :  Be- 
hold j  I  fiand  at  the  Voor^  and  knock  *,  //  any  one  open 
unto  mey  I  will  enter  into  him-,  and  fup  with  himj  and 
he  with  me.  Our  Blefled  Saviour^  who  Inftituted  this 
Sacrament  under  the  Figure  of  a  Feajl^  defires  nothing 
more  Earneftly,  than  that  all  Chriftians  fhould  often  fup 
with  him  at  his  Tahte.  This  is  the  Senfe  and  Meaning 
of  thofe  words,  Behold^  I  fiand  at  the  Door^  and  knock  ; 
that  is,  I  my  felf,  who  am  the  Founder  of  this  Feaft, 
which  is  a  folemn  Commemoration  of  my  own  Death, 

Z  and 


I  yo       The  Art  of  ^ing  well. 

and  Sufferings,  and  who  beftow  all  the  Benefits  of  fpi- 
ritual  Life,  and  Nourifhment  to  thofe  who  receive  it 
Worthily  I  my  felf  Invite  you  to  this  Heavenly  Ban- 
quet, to  Feaft  with  me.  If  any  one  open  unto  me^  that 
is,  if  he  accepts  of  my  Invitation,  and  complies  with 
my  Defires,  in  Preparing  himfelf  for  this  Heavenly  En- 
tertainment, and  ftiall  not,  by  Dilatory  Excufesj  and 
Weak  Pretences^  keep  off  from  this  Holy  Feafl  ^  By  th^ 
Communications  of  my  Grace  and  Love,  /  fbi/i  enter  in* 
to  Hintj  and  fup  with  Him^  and  He  with  me,  NovT 
God  may  Properly  be  faid  to  Sup  with  us,  wK^in  he  is 
Delighted  with  our  Spiritual  Improvements  and  we 
our  felves  are  no  lefs  Delighted  in  the  Farther  Commu- 
nications of  his  Holy  Spirit  to  usan  this  Holy  Banquet. 
The  fpiritual  Feafling  of  the  Soul  with  God,  in  the  Ho- 
ly Sacrament,  occafions  the  higheft  Delegation  both  in 
God,  and  in  the  Soul.  God  is  highly  Delighted  in  pb- 
ferving  our  Increafe  in  Grace,  and  Man  is  highly  de- 
lighted in  receiving  fuch  Benefits  from  Him.  The  Chief 
of  which  Advantages  is  This  *,  That  in  this  Divine 
tertrainment^  the  Soul  is  fpiritually  united  to  God. 

This  then  is  the  Greateft  Happinefs  of  a  Departing 
Soul  •,  this  the  Higheft  Comfort  and  Satisfaftion,  to 
have  Chrift:  himfel  f  Spiritually  Prefent  in  the  Holy  £«- 
charifl:  %  to  have  the  Privilege  to  Open  it  felf  with  a  Ho- 
ly Confidence  before  Him  *,  to  Communicate  freely  to 
Him  the  Great  Difficulties  and  Confli£ls  it  labours  un- 
der, at  the  Time  of  its  Separation  *,  and  not  only  fb, 
but  to  Intreat  his  Mercy  and  Forgivenefs,  and  Recom- 
mend it  felf  into  the  Hands  of  God. 


CHAP. 


The  Art  of  Dying  wcU.       i  y  i 


CHAP.  VIII. 

*Jloe  Eighth  Rule  Preparatory  to  a  happy  Death^  vpon  the 
Approach  of  ity  is ;  To  confider  the  Nature,  and 
Prevalency  of  ^tfee-Temptation. 

UPON  the  Approach  of  Death,  the  Common  Acfc 
Vf^fary  of  Mankind,  as  a  Roaring  Lton^  feehng 
Vfhom  he  may  Devour j  is  Indefatigable  in  his  Attempts  to 
ruin  the  Souls  of  Men.  Now  the  Firfi  Temptation 
with  which  he  generally  exercifes  them  at  t  lis  Junc- 
ture, is  To  try  them  in  their  Faith  *,  namely,  Whe- 
ther he  cannot  perfuade  them  To  Renounce,  or  Disbe- 
lieve fome  Articles  of  their  Creed.  For  as  aJl  the  My- 
fteries  of  the  Chrifiian  Faith,  are  not  only  Above  the 
Sertfesy  but  alfo  Above  ths  Reafon  of  Mankind^  And  as  a 
Divine  Faith  is  the  Foundation  Good  Works,  and 
confequently  of  our  Juftifi cation  if  He  fucceeds  in  his 
Attempts  of  Undermining,  or  Overturning  this  Foun- 
dation, the  whole  Superftru£lure  of  Good  Works  will 
fall  in  Courfe.  Now  this  Temptation  of  the  Spiritual 
Enemy  of  Mankind,  in  our  Laji  Hours^  is  by  much  the 
inoft  Grievous,  and  Difficult  to  be  Overcome  not  on- 
ly Becaufe  we  have  to  deal  with  an  Enemy,  who  is  befl 
Skiird  in  all  the  Subtle  Arts  of  Temptation  •,  but  alfo 
Becaufe  it  has  been  his  Conftant  Bufinefs  to  Beguile 
and  Deceive  Men  from  the  Foundation  of  the  World. 
It  was  He  who  at  firft  Mifguided  all  the  Principal  A- 
theiflsj  Hereticksy  and  Schifmaticksy  that  ever  were  in 
the  World  *,  many  of  whom  perhaps  once  were  Men  of 

Z  2:  Great 


17^       The  Art  of  Dying  isoell. 

Great  Piety  and  Learning.  St.  Vaul^  convincM  of  the 
Great  Power  of  the  Devil  in  this  RefpefV,  puts  us  upon 
our  Guard.  We  wreflle  not  againjl  Flefh  and,  Bloody  fays 
he,  th+s^is,  againft  Men,  hut  againji  Principalities^  againji 
Powers^  againft:  the  Rulers  of  the  Darknefs  of  this  Worldy  \ 
againft  fpiritual  Wickednefs  in  high  Places  ^  that  is,  a- 
gainfl:  Devils,  who  are  Spirits  ^  and  fuch  too,  as  arc  ve- 
ry Clofe  and  Artful  in  fuiting  their  Temptations  to  the 
Age,  and  Temper,  and  Different  Conftitutions  of  Men, 
Difpute  and  Controverfy  are  not  fo  Powerful  Weapons 
in  this  Combat  with  Hell,  as  is  an  Aftive  an(i' a  Well- 
grounded  Belief,  or  a  Firm  AfTent  to  the  Will  of  God, 
barely  upon  the  Authority  of  Him  who  has  Revealed 
it.  This  is  Confirmed  by  St.  Paul  in  the  following  Ad- 
vice :  Above  all  Things  take  ye  the  Shield  of  Fatthy  where- 
by ye  fiall^be  Able  to  quench  all  the  Fiery  Darts  of  the 
Wicked  *,  Eph.  vi.  i6. 

Bur,  zdly^  Another  7?;«/?f4^io;z  which  the  Devil  makes 
life  of  to  reduce  Men,  at  the  Approach  of  Death,  is  by 
endeavouring  to  drive  them  into  Defpair,  Now  Tkis 
Temptation  is  not  only  Peculiar  to  Wicked  Men  j  but 
Good  and  Well-difpofed  Perfons  are  Frequently  exer- 
cifed  with  it.  There  are  Many  Reafons,  why  God  is 
pleafed  to  Permit  the  Devil  to  Try  the  Refolutions  of 
Good  Men.  This  is  always  done  for  the  more  Effec- 
tual, and  Advantagious  Exercife  of  Many  Chriftian  Gra- 
ces and  Virtues  \  fometimes  for  the  Trial  of  their  Faith, 
fometimes  of  their  Patience,  at  others  of  their  Steadi- 
nefs,  and  Integrity,  and  Zeal.  Nor  is  this  the  Cafe 
only  of  Good  Men,  that  they  are  fubje^l  to  Tempta- 
tions for  the  Exercife  of  their  Virtue,  but  'tis  alfo  many 
ti.  lies  the  Condition  of  wicked  Men,   for  the  Punifh- 

ment 


The  Art  of  ^jing  well.      ij  ^ 

ment  of  their  Vice.  When  the  Devil  has  perfuaded 
Men  to  go  on  in  a  Habitual  Courfe  of  Sinning,  till  the 
Approach  of  Death,  it  is  no  hard  Matter  than  to  per- 
fuade  them  farther,  that  it  is  next  to  an  Impoffibility 
to  Repent  in  fo  Ihort  time,  as  they  are  like  to  continue 
here  *,  Efpecially  if  it  be  True,  what  is  Generally  Be- 
lieved, that  he  has  Power  to  lay  Open  in  the  Fullefi: 
Light,  to  the  Confciences  of  Men,  the  Guilt  and  Hei- 
noufnefs  of  all  their  Sins :  Befides  ^  the  Ufual  Hindran- 
ces to  Confideration  and  Conviftion  are  then  removed, 
and  T}?5ngs  appear  with  a  Different  Face  to  a  Dying 
Perfon,  to  what  they  do  to  One  who  is  in  a  State  of 
Health.  The  Tumult  and  Bufinefs  of  the  World,  the 
Pleafures  and  Diverfions  of  Life,  which  before  Pre- 
vented him  from  Thinking,  or  at  leaft  Thinking  to  any 
Good  Purpofe,  are  now  fo  far  from  giving  him  any  En- 
tertainment, and  Satisfa£lion,  that  the  very  Remem- 
brance of  them,  efpecially  if  they  were  Sinful  and  Ex- 
cefiive,  is  full  of  Gall  and  Bitternefs  to  him. 

But,  ^Mj/j  If  the  Devil  does  not  fucceed  either  in 
his  Temptations  to  Infidelity^  or  Defpair-^  the  next 
Step  he  takes,  is  to  lead  them  by  degrees  from ,  a 
State  of  Friendfhip  and  Favour  with  God,  into  a  Ha- 
tred of  Him.  The  moft  Generous  Principle  of  all  Obe- 
dience to  God,  is  the  Love  of  Him  \  and  therefore  if 
the  Great  Enemy  of  Mankind  can  perfuade  Men,  efpe- 
cially in  their  laft  Hours,  into  an  Averfion  to  him 
This  is  the  Mafter-piece  of  all  the  Subtleties  of  Hell, 
and  ends  in  the  Final  Deftrudlion  both  of  Body  and 
Soul.  But  this  Being  the  Cafe  of  very  Few,  I  lhall  not 
Enlarge  upon  it.  . 


C  H  A  P. 


I J4.       The  Art  of  7)jing  well. 


CHAP.  IX. 

The  Ninth  Rule  Preparatory  to  a  Hoffy  Beathy  ujon  the 
j^pproach  of  it^  is  \  To  have  Recourfe  to  fuch  Re- 
medies, for  the  Refiftance  of  Temptation,  as  God 
has  prelcribed. 

IN  the  Laft  Chapter ^  I  have  confidered  the  Preva- 
lency  of  thofe  Temptations,  which  Men  Ire  moft 
cxpofed  to,  upon  their  Departure  out  of  this  World ; 
and  having  Difcovercd  the  Dlfeafes^  I  fhall  with  more 
Advantage  Proceed  now  to  Prefcribe  furh  Remedies  as 
are  beft  fuited  to  the  Cure  of  them.  The  Firft  has  a 
Relation  to  Thofe  who  have  the  Right  Ufe  of  their 
Reafon,  aild  are  Capable  of  Good  Advice  ^  Refpc^ting 
no  way  the  Cafe  of  Thofe  Perfons,  who  are  difcom- 
pofed  with  Melancholy  and  Vapoun,  and  will  Believe 
Slothing  that  is  fiid  to  them.  The  Second  Remedy  is 
more  General,  and  relates  to  the  whole  Body  of  Man- 
kind, as  being  fuited  to  the  Neceflities  of  Man,  not 
only  in  a  State  of  Temptation,  but  alfb  in  all  Tempo- 
ral and  Spiritual  Exigencies  whatfoever. 

As  to  the  Flrft:  Remedy  *,  namely,  if  a  Man  be  any 
way  Tempted  to  Infidelity-,  or  a  Disbelief  of  One,  or 
More  of  the  Articles  of  the  Chrifiian  Faith  *,  more  Par- 
ticularly that  he  cannot,  by  Reafon,  Account  for  a7r/- 
7nty  of  Perfons  in  the  Vnity  of  the  Godhead^  or  any  o- 
ther  Myftery  whatfoever  *,  let  him.  confider  that 
all  the  Myfteries  of  Chriftianity,  tho*  they  lay  above 
the  Comprehenfion  of  Human  Reafon,  y-et  that  it  is 

highly 


The  Art  of  Dying  weU.  ij^ 

higKly  agreeable  to  the  Principles  of  Human  Reafon  to 
Believe  them    inafmuch  as  the  Belief  of  them  is  fup- 
ported  by  the  Teftimony  and  Authority  of  God  hini, 
felf.   It  is  Impofiible  for  Human  Reafon  to  Account 
for  the  Manner  of  Exiftence,  even  of  Created  and  Cor- 
poreal  Beings  in  any  One  Inftance,  and  yet  Human  Rea- 
fon is  Convinced  at  the  fame  time  time  that  they  do 
Exift.    The*  a  Man  cannot  Account  by  Reafon  for  the 
Vnion  of  the  Sotil  with  the  Bodyy  or  can  tell  in  what 
manner  One  T article  of  the  Body  is  United  to  another - 
yet  no  Man  is  fo  Weak  as  to  Disbelieve  the  reality  of 
thcfe  Fa£ls,  tho'   they  cannot  Comprehend  them. 
There  is  no  Propofition  m  the  Mathematicks  more  Cer- 
tain, than  That  every  Star  in  the  Firmament  is  Greater 
than  the  whole  Globe  of  the  Earth,  and  yet  the  Grei- 
teft  Part  of  Mankind  will  not  Believe  This,  tho'  it  be 
Capable  of  being  Demonftrated  by  Flrjt  Principles* 
Now  the  Force  of  the  Argument  lies  Here^  That  if  a 
Human  Reafon  be  many  limes  at  a  lofs  in  the  Comprc- 
henfion  of  the  Modes  and  Circiimjlances  of  Material 
BeingSj  it  is  no  Wonder,  if  it  be  much  more  Baffled  and 
Confounded  in  the  Contemplation  of  Spiritual  and 
Immaterial  Obje^ls.   The  Authority  of  Divine  Revela- 
lation,  and  that  Revelation  Confirmed  by  Infinite  Mi- 
raculous Inftances  of  a  Supernatural  Power,  is  a  fuffi- 
dent  Foundation  for  the  Belief  of  all  the  Myfteries  of 
Chriftianity. 

If.  the  Temptation  relates,  in  a  Particular  Manner, 
only  to  the  Power  of  God,  and  his  Inconceivable  JVays 
of  Afting  in  the  World,  fo  that  a  Man  cannot  recon- 
cile to  himfelf  the  feeming  Inconfiftencics  of  them  ^ 

and 


176      The  Art  of  Tfying  'well. 

and  Therefore  that  he  ought  not  to  Believe  them,  be^ 
caufe  he  cannot  Comprehend  them  v  let  him  Confider 
with  himfelf.  That  'tis  eafy  to  produce  an  Infinite  Va- 
riety of  Inftances  in  the  Works  of  the  Creationy  of 
which  we  can  give  no  Reafonable  Account  in  what 
Manner  they  were  firft  Created,  nor  in  what  manner 
they  now  Perform  their  Operations^  tho*  we  are  fully 
Convinced  of  Both.  What  Finite  Underftanding  can 
Conceive  a  Power  Able  to  Create  the  Univerfe,  and  to 
Raife  the  whole  Frame  of  Nature  out  of  Nothing  ? 
There  is  not  a  Star  in  the  Heavens,  nor  a  F&wer  in 
the  Field,  the  Beauty  and  Delicacy  of  whofe  Work- 
man ftiip  does  not  far  exceed  the  Knowledge  of  the 
mod  Capacious  Mind.  But  what  Iball  I  fay  of  that 
Amazing  Inftance  of  the  Power  of  God  The  Refur- 
reEhion  of  a  Human  Body  ?  How  is  it  Poflible  to  Con- 
ceive that  the  Bodies  of  all  Mankind,  Moulder'd,  it 
may  be,  into  Duft  and  Afties,  or  Devoured  by  Wild 
Beafts,  or  Incorporated  into  Trees,  or  Plants,  or  Herbs> 
fhaU  rife  again,  at  one  Awakening  Call,  with  Frefti 
Additions  of  Beauty  and  Comelinefs  ?  And  yet  this 
Do£lrine  of  the  RefurreEtion  has  been  univerfally  held 
by  the  Catholkk  Church  in  all  Ages  ^  nor  was  the  Incon- 
ceivablenefs  of  it  ever  looked  upon  as  a  good  Objedion 
againft  the  Truth  of  i:.  See  with  what  an  AfTurance  Ho- 
ly Job-i  One  of  the  moft  Antientof  the  Infpired  Writers j 
cxpreflts  upon  this  Occafion :  J  know ^  fays  he,  that  my 
Redeemer  liveth^  and  that  he  fball  fland  at  the  latter  Day 
npcn  Earth  *,  and  tho\  after  my  Skin^  Worms  defiroy  thU 
Jiody-i  yet  in  my  llefo  JJjatl  J  fee  God  \  whom  J  fijall  fee 

for 


The  Art  of  Dying  well 4  ijj 

fir  my  filf,  and  mine  Eyes  Jball  behold^  and  not  another 'f 
Chap.  xix.  25, 26, 27. 

,\{  a  Man  be  Tempted,  in  the  Next  Place ^  to  Defpair-, 
or  to  withdraw  his  Hope  and  Confidenee  from  God,  by 
reafon  of  the  Number  and  Greatnefs  of  his  Sins  againft 
Him  \  the  next  effeftual  Remedy  againft  all  Tempta- 
tions of  this  kindj  is  the  Confideratlon  of  God's  Infinits 
Mercies  %  far  exceeding,  in  the  Number  and  Greatnefs 
of  Them,  all  his  Tranfgrcflions.  Mercy  is  the  Belovtd 
Attribute  of  God,  the  moft  Lovely  Ornament  of  the 
Divinity.  It  is  the  moft  Amiable  Perfeftion  of  his 
own  Nature,  as  it  is,  what  he  is  mpft  Pelighted  with  irt 
Others.  vfrfw  v 

..The  Titles  given  by  Mofes  to  God  J^re  The  Lard^  tt^e 
Lord  God  J  Merciful  f  and  GracioHSy  Forgiving  Iniquity  f 
Tranfgrejfiotti  and  Stn»  The  Royal  TJalmifi  very  ele- 
gantly expreffesthe  DifFufivenefs  of  God's  Goodnefs  to. 
Mankind,  where  he  tells  us,  That  the  Lord  Loving, 
unto  every  Man,  and  his  Mercy  is  over  all  his  H^orks  ^ 
And  the  Character  given  of  him  in  th^  New  Teflamem^ 
which  is.  That  he  is  Love  itfelf.  ' 

But,  zdlyy  In  all  Cafes  of  Defpondency^  XhtConfidera^ 
tion  of  the  Death  und  Sat  is fa^  ion  of  our  Bleffed  Saviour  t 
is-  another  Prevailing  Remedy*  For  there  is  no  Sin,  hoW 
Great  foever,  to  which  the  Benefits  of  Chrifi's  Satisfies 
tion  do  not  extend,  according  to  that  Text  of  St.  John  \ 
And  he  is  the  Propitiation  for  our  Sins  \  and  not  for  oufi 
^nlyy  but  alfo  for  the  Sins  of  the  whole  World  j  i  Ep.  iii, 
%  The  Reafoning  of  the  ApoMe^  on  this  Occafwn,  1* 
Strong  and  Condufive  i  If  God  f pared  not  his  Sony  but 
delivered  him  up  for  how  Jhall  he  notj  alfo  with  htrfi^ 
~^r  r  A  a  fmly 


1 7S     The  Art  of  T>ymg  weU. 

freely  give  m  all  Things  ?  Rom.  viii.  32.  If  ever  a 
Man  is  Tempted  to  Doubt  of  the  Mercy  of  God  5 
will  not  this  Tranfcendent  Inftancc  of  it  Convince  Mm, 
how  Condefcending,  how  highly  DeHghted  he  is  to  *> 
us  Good?  If  the  Heinoufnefs  of  his  Sins  give  him  no 
Comfortable  Profpeft  of  God's  Mercy  \  will  it  not 
Cheer  and  Revive  his  Heart,  to  Confider  with  himftif. 
That  fuch  a  Punilhment  has  been  fufFered  for  the  Expia- 
tion of  them,  fuch  an  ample  Satisfaftion  made,  as  God 
himfelf  has  been  pleafed  to  Accept,  and  Avow^  to  be 
Meritorious  for  them  ?  So  that  now  he  has  nothing  to 
do  but  with  a  Penitent  Heart,  and  a  Lively  Faith  to 
embrace  the  Mercy  which  isPurchafed  for  him.  -^^^^^^^ 
3%,  If  a  Man  be  Tempted  to  a  Befpair  of  Gb'd's 
Mercy,  by  reafon  of  the  Greatnefs  and  Number  of  his 
Sins  let  the  Confidcration  of  the  Necefity  of  Repen- 
tance lead  him  to  a  Senfe  of  himfelf.  This  is  the  Pre^ 
vailing  Means  which  God  has  been  pleafed  to  appoint 
for  the  Removal  of  all  that  Load  of  Guilt  and  Uneafi. 
liefs  which  Sin  leaves  upon  the  Soul :  Come  mto  me  all 
that  Travel^and  are  heavy  Laden,and  I  wHl  refrejh  youSiy% 
our  BlelTed  Saviour  Mat.  xi.  28.  What  a  Kmd  Cbra- 
^alTionate  Invitation  to  Repentance  is  Here  ?  With 
what  Tendernefs  andAffeftion  does  he  Befeech  Men  to 
Come  unto  him  ?  And  that  he  might  be  fure  to  win 
them  by  fuch  foft  Engagements  of  Love,  There  is  a 
Promife  alfo,  full  of  the  higheftConfolation  to  an  af- 
fliaed'Soul,  annexed  to  their  Obedience*,  Md  I  TPiH 
Refrejh  you.  Tlie  gteateft  Pleafures  of  the  Rational  Soul, 
next  to  Thofe  of  Innocence,  are  the  Delights  which  a-, 
rife  from  a  fincere  Repentance    nay,ia  fomeRefpeas, 

they 


The       of  Dying  well.  179 

they  are  Above  them    inafmuch  as  that  Man,  who  has 
(niarted  under  the  Senfe  of  Guilt,  by  a  long  Abfence  of 
J^cligipus  Pleafure,  does  more  Highly  Relifli  it,  than 
who  has  lived  in  continual  Complacencies  of  Virtue. 
'  But,  ^hlyj  The  Remarkable  Examples  of  the  Con- 
yerfion  of  the  Greateft  Sinners,  is  a  farther  Encourage- 
ment for  a  Religious  Truft  and  Confidence  in  God. 
The  Cafe  of  the  Prodigal  Son  feemed  to  be  Delperately 
Deplorable,  even  Beyond  the  Hopes  of  Mercy,  and  the 
Power  of  Repentance  ^  for  his  whole  Life  was  one 
Continiied  Scene  of  Luxury,  Difobedience,  and  Plea- 
Ture.  His  Vices  were  grown  Habitual  and  Confirmed  j 
^nd  he  was  fo  far  Immerfed  in  the  Things  of  Flefli  and 
Senfe,  that  there  was  fcarcc  Room  for  Convi£lion; 
and  yet  his  Repentance  at  laft  came  up  to  the  Heinouf- 
nefs  of  his  Crimes*,  And  the  Mercy  of  God,  in  theFor- 
givenefs  of  them,  exceeded  his  Repentance,  and  his 
Sins  too.   No  foonerwas  the  Acknowledgment  made  ^ 
Father y  J  have  finned  agalnfi  Heaven^  dec,  but  he  was  re- 
ceived into  Favour,  with  all  the  Expreffions  of  Tender- 
nefs  and  Joy.   The  next  Inftance  is  That  of  SuPaul^ 
who  being  a  Perfecutor  of  the  Church  of  Chrift,  by  the 
Preventing  Grace  of  God  became  a  Preacher  of  its  Doc- 
trines, and  at  laft  'Diedin  the  Defence  and  Confirmation 
of  Them.    This  is  the  Argument  which  He  himfelf 
makes  ule  of,  for  a  Holy  Confidence  in  God,  in  his  own 
Cafe  :  This  is  a  Faithful  Sayings  and  Worthy  of  all  Ac-^ 
ceptationy  that  Chrifi  Jefus  came  into  the  Worlds  to  fave 
Sinners  J  of  whom  I  am  Chief    Howbeit^  for  this  Caufe  J 
obtained  Mercy^  that  in  7ne  Chriji  Jefus  might  Jhew  forth 
(ill  Long^Suffering-i  for  a  Pattern  to  them^  who  Jhould  here* 
nper  believe  on  him  to  eternal  Life :  i  Tim.  i,  15, 16. 
0  Aa  *  \i 


1  So      The  Art  of  Trying  well. 

If  the  Ca/e^  in  the  Lafi  Place,  be  fuch  That  a  Man 
is  Tempted  to  a  Hatred  of  God^  hy  throwing  off  his 
Allegiance  to  him,  and  entering  into  a  Fellow ftiip  with 
the  Devil  ^  The  Beft  Advice,  on  this  Occafioa,  is,  to 
Confider  that  the  Devil  is  a  Deceiver,  and  that  he  Im- 
pofes  upon  the  Underftandings  of  Men,  by  giving  them 
iFalfe  Notions  of  God,  in  Reprefenting  him  as  a  Crucl^ 
an  la^placable,  and  a  Revengeful  Behg.  The  Charac- 
ter given  of  the  Devil  by  our  BlefTed  Saviour,  is  This  5 
Whijn  he  fpeaketh  a  Lye^  he  fpeaketh  of  his  Qmn  *,  for  he 
is  a  Lyar^and  the  Father  of  it  :  John  viii.  44.  ^lie  Firft 
Temptation  he  made  upon  Mankind  was  by  a  notorious 
Lye.  God  had  exprefly  Aflured  Adam^  That  if  he  eat 
of  the  Forbidden  Fruit,  he  fhould  furely  Dye  The 
Devil  tells  him  on  the  Contrary,  That  if  he  eat  of  it, 
he  fhould  furely  Live.  Thus  it  is,  that  he  ftill  conti- 
nues to  Deceive  Men  *,  Either  by  Reprefenting  fuch  and 
fiich  A£lions  not  to  be  finful,  which  really  are  fo  \  or 
elfe  by  Reprefenting  them  lefs  finful  than  they  arc  \ 
iind  this  He  does,  either  by  Blinding  the  Minds  of  Men 
by  Partiality  and  PrepofTeffion,  or  by  DrelTing  up  thofc 
Alliens  in  the  Appearances  of  Kmue  and  HoVmefs  \  By 
Difguifing  and  Covering  them  over  with  theProfpefl  of 
'Tleafure^or  Profit^  or  Recommending  under  the  Specious 
Titles  of  Great?7efs  and  Honour  Temptations,  fuch  a£ 
the  moft  fteddy  Virtue  is  hardly  Proof  againfi:,  and  by 
which  the  moft  Heroick  Examples  of  Goodnefs  have 
been  foiled,  and  overcome. 

Now  in  all  Temptations  of  this  Kind,  the  moft  Ef- 
feftual  Remedy  for  a  Man,  is  ^  To  be  Cautious  and 
always  upon  his  Guard  *,  To  look  farther  than  Outward 
Shew,  and  Appearance,  and  to  fearch  beforehand  into 

the 


The  Art  of  Dying  weS.       1 8 1 

the  Nature^  and  Circuwfianees^  and  Confequences  of  his 
own  Alliens.  Common  Experience  will  convince  him, 
that  all  the  Promifes  which  the  Devil  ever  made  him 
were  Fallacious  ^  a  Delufion  either  upon  his  Senfcsy  or 
his  Vnderflandirjg  *,  And  that  whatfoever  feeming  Pleafurc 
or  Advantage  they  carry'd  with  them  at  prefent,  they 
were  generally  followed  with  the  Stings  and  Lalhes 
his  own  Guilty  Mind. 

I  proceed  now  to  confider  the  SecoKd  Remedy  which 
God  has  prefcribed  againft  all  Temptation  \  and  which 
indeed  is  tnore  General,  tho' not  lefs  Efficacious,  as  it 
Extends  it  felf  not  only  to  all  the  Temporal,  but  alfo  to 
all  the  Spiritual  Wants  and  Exigencies  of  Men  ^  and 
that  is,  theExercife  of  Prayer  and  Devotion,  viz.  Whc- 
ther  a  Man,  in  the  time  of  his  Indifpofition,  fliall  ad- 
drefs  himfclf  in  fecret  Prayer  to  God  •,  or  whether  he 
be  affifted  with  the  Joint  Petitions  of  his  Minifiery  and 
other  Devout  Perfons.  The  Effectual  Fervent  Prayer^  of  a 
Itigkeotu  Marty  the  Aptflle  tells  us,  availeth  much.  If 
the  Devil  afted  with  an  irrefiftible  Prevalency  in  his 
Temptations  upon  Mankind,  it  would  be  of  little  Sig- 
nificancy  to  Apply  to  Heaven  for  Grace  and  Strength 
to  fubduc  them  \  but  as  he  afts  only  by  a  Permiffioa 
from  God,  and  not  with  any  Compulfive  Influence  o^ 
the  Minds  of  Men  ^  this  Permiffion  may  be  fufpendedf 
by  that  Power ^  upon  a  Devout  Application  to  Him.  St» 
jiuftitiy  in  his  Expofition  of  thofc  words  in  the  35th 
Pfalm,  Say  mtoTnySouly  lam  thy  5<3/'y^f>W,  does  plainly 
illuftrate  this  Truth ;  but  more  Particularly,  and  more 
Fully  in  the  Cafe  of  Holy  Job:  The  Devily  fays  he,  has 
vo  Power  over  Meriy  hut  what  he  receives  from  the  Fourth 
rain  of  aH  Power*   He  had  indeed  a  Power  to  Envy  thu 

Patient 


1 8  ^      The  Art  of  Dying  well 

TatieHt  Man^  hut  he  had  no  Power  to  Hurt  him*  Ht 
might  Accn^e  him^  but  he  could  not  Condemn  him*  He 
had  no  Power  to  Injure  him  evn  in  a  Hair  of  his  Head^ 
but  hy  God's  Per miffion.    Nay^  he  could  not  fo  much  <u 
Tempt  him^  till  he  requefled  that  Liberty  from  God  j  Put 
firth  thy  Hand  now  \  that  is,  Do  Thou  withdrajp  thy  Pro-- 
vidence  from  him.,  and  leave  him  to  my  Power y  and  he 
will  curfe  thee  to  thy  Face,    7%e  Permijfion  was  granted : 
The  One  Tempts^  the  Other  if  Tempted.    He  that  was 
Tempted^  conquered^  the  Tempter  was  overcome  :  For  tho* 
God  permitted  the  Devil  to  deprive  him  of  all  hisSubfiance^ 
yet  he  did  not  entirely  For  fake  him^  but  Fortifiecithe  Mind 
of  his  Faithful  Servant  with  fujfcient  Strength  to  fubdue  his 
Tem^ptations.   O  the  Prevalency  of  Divine  Grace  f  Man 
who  was  conquered  in  Paradife^  conquers  upon  a  Dunghil  J 
There  he  was  Overcome  by  the  Devily  at  the  Perfuafion  of 
the  Woman  \  f^ere  he  overcomes  theDevil,  and  the  Woman 

t;  I  cannot  Finifti  this  Chapter^  without  a  Juft  Com. 
plaint  againft  Thofe,  who  only  pay  a  mere  Formd  Cuf. 
t-pmary  V'lfit  to  fick  Perfons,  without  any  Intention  of 
|oining  in  Prayer  with  them.  Such  an  Unfeafonable  Ci- 
vility as  This  is  as  little  Beneficial  to  our  felves,  as  it 
is  to  them  \  nay,  many  times  it  is  a  great  Hinderance 
to  them  in  their  Preparations  for  Eternity  ^  Inaftnuch 
asit  engages  them  in  ufelefs  and  unprofitable  Difcourfe. 
Whereas  the  Religious  End  and  Defign  of  Vifiting  the 
Sidy  is  either  to  Afllft  them  with  our  Advice,  or  with 
our  Prayers  *,  or  elfe  to  Imprint  the  Confideration  of 
Theirs  and  our  Own  Mortality  more  Deeply  upon  our 
ielves :  For  as  the  Prayers  of  Good  Men  are  Effectual 
with  God,  and  as  the  Devil  is  Indef4tigahle  in  his  Temp- 
tations 


rations  at  our  latter  End  ,  thefe  are  ftrong  Obligatiort;^ 
tipoaMen,  to  Exert  themfelves  with  the  utmoft  Fan 
vcftcy  of  Devotion,  in  favour  of  a  Departing  Soul. 


.nnim,^  C'H  A  P.    X.*  ^"^^^  - 

The.  Tenth  Rule  Prefaratory  to  a  haffy  Death j  upon  the 
jipfroach  of  it^  is  j  To  Confider  the  XJncertaingf 
of  Human  Life.         ,  ifjiim  3Md  ;  tiM. 

IN  the  Preceeding  Chapters,  I  have  Adapted  my 
Rules  for  Dying  well  to  thofe  Perfons,  who  arc 
,nbt  fnatched  away  at  once,  but  go  off  the  Stage  of  this 
World  l)y  a  Leifurable  Decay  of  Nature:  I  Proceed 
now  to  Confider  the  Cafe  of  thofe  Men,  who  tho'  they 
may  Have  ho  Lingerlrtg  Diftemper  upon  them,  and 
who,  it  may  be,  are  at  prefent  in  a  very  good  State 
of  Health,  yet,  as  to  all  Human  Appearance,  maybe 
in  as  much  Danger  of  Dying,  as  thofe  who  are  vifited 
with  any  Dangerous  Illnefs.  Now  this  may  Properly 
be  ^fteemed  the  Cafe  of  Three  Sorts  of  Men  :  For,  in 
th&Brft  Placey  there  are  fome  Men  to  whom  Death  is 
JS^ear-y  Vtuforefee^j  and  yet  veryCm^/?;^  This  is, the 
Cafe  of  thofe  Perfons  who  are  feized  with  an  j^pa- 
plexj/j  or  ftruck  with  Lightnmg  fiom  Heaven.  There 
are  Others  again,  to  whom  Death  is  feemingly  \jery 
Mear-,  not- altogether  Vnforefem,  or  Certah^  bfit  yet 
j^cry  ProhaUs'^  and  this  is  the  Cafe  Particularly  of  thaic 
who  are  Concerned  in  Military  Employmnrs,  and  of 
thofe  who  are  in  Contijiual  Danger  at  5ca.   There  ai;e 

Gthersj 


1 84      The  Art  of  Dying  well. 

Others,  L^tjityy  to  whom  Death  is  s try  Near ^  not  Vn- 
forefeerty  nor  Vncertsin  \  and  This  is  the  Cafe  of  thofet 
owho  lay  under  a  Legal  Sentenccj  in  order  for  Execution, 

As  to  the  Cafe  of  Thofe  Perfons  to  whom  Death  is 
Near^  Vnforefeerti  and  yet  very  Certain  ^  a  very  drift 
Severity  of  Life,  and  a  Conftant,  or  rather  a  Continual 
Remembrance  of  Death  is  highly  Neceflary.   It  is  the 
Higheft  Inftance  of  Human  Prudence,  much  more  of 
Religious  Wifdom,  to  Provide  againft  the  worft  that 
may  befal  a  Man  *,  bat  much  more  fo,  when  zn^  Negleft 
or  Omiffion  in  that  Cafe  is  of  the  worft  Confequencc 
to  him.  Now  there  is  no  Inftance  can  be  given,  in  the 
whole  Compafe  of  Religion,  wherein  he  eipofes  him* 
felf  to  greater  Dangers,  and  greater  Punifliments,  than 
In  his  Unpreparednefe  for  his  laft  Hour.    Watch  there- 
forey  for  ye  know  neither  the  Day^  nor  the  Hour^  when 
the  Son  of  Man  comethj  ought  to  be  a  Conftant  Lefture 
ot  Mortality  to  thefe  Men  ;     0  feemingly  Grievousi 
but  really  Valuable  Neceflity,  where  I  am  fo  ftriftly 
obliged  to  purfue  what  is  Beft,  what  is  moft  Realb- 
nable,  what  is  moft  Profitable  foF  me  !  If  God  had 
commanded  me  to  undergo  all  the  fad  Scene  of  Mi- 
fery  and  Perfecution  which  the  Primitive  Martyrs 
"  fuffered,  ought!  not  to  have  bore  it  with  Bravery  and 
Rcfolution?  Does  not  even  Perfecution  it  felf  look 
Lovely,  and  even  Death  it  felf  Defirable  to  a  Reli-, 
poufly  CompofedMind?  Why  then  fha!l  I  com- 
plain,  when  I  am  not  commanded  toexpofemy  felf 
**  to  Danger,  but  to  Provide  only  for  my  own  Safety? 
The  Pleafing  Command  is  Watch  :  Awake  thou  that 
(leepfft'i  md  arifc  from  the  Dead,  and  Chrifi  fhail  give 


The  Art  of  "Dying  well.  ^185 

•*  thes  Light.  Thou  wilt  Reply  perhaps,  That  to  Dye 
thus  fuddenly  is  only  the  Cafe  of  a  very  Few  A'- 
low  'tis  true,  yet  how  canft  thou  afTure  thy  fdf^ 

"  that  Thou  thy  felf  art  nbt  of  the  Number  of  thofe 
Few  ?   If  this  at  laft  fhould  be  thy  fad  Condition, 

"  what  Satisfa£lion  will  it  Then  be  to  Confider,  that 

"  Numbers  have  efcaped  the  lame  Punilhment  ?  Thou 
art  now  Forewarned  of  the  furprizing  Summons, 
Repeat  the  Awakening  Call  ^  Wauh^  for  thou  horvefi 
.     neither  the  Day^  nor  the  Howr^  when  the  Son  of  Man  . 
Qometh\ 

But,  zdlyjhs  to  the  Cafe  of  thofe  Perfons,  who  are  con- 
cerned in  a  Military  Employment^  there  are  other  Rules 
which  are  better  adapted  to  the  Different  Circumflan- 
ces  of  thefe  Men.  The  Firji  is,  That  they  would  en- 
quire whether  the  War  they  engage  in  be  Juftifiable  or 
not :  For  altho'  War  in  its  own  Nature,  and  in  the 
General  Notion  of  it,  be  no  ways  Unlawful  ^  yet  if  it 
be  undertaken  upon  any  unjuftifiable  Motives^  or  car- 
ried on  by  Unwarrantable  Means^^  or  Dire£led  it  to  Bad 
Ends^  it  is  certain  that  no  Man  can  engage  himfelf  ia 
it  without  Sin.  If  he  is  forced  into  the  Service^  by  the 
Will  and  Pleafure  of  his  Vrince^  let  him  be  Convinced 
at  leaft  that  the  War  he  is  engaged  in  is  not  mlawful. 
For  thus  it  is.  That  St.  Aufiin^  in  his  Book  againft 
Faufim  the  Manichee^  decides  this  Cafe:  The  Prince  and 
the  Soldier^  fays  he,  lay  under  Different  Conviilions  as  to 
.  the  Lawfulnefs  of  War  :  The  One  ought  to  he  Convincd,that 
the  War  he  engages  in  he  Lawful  ^  the  Other ^  That  it  is 
not  Vnlawful.  But,  zdly^  It  is  NecefTary  that  Thofe 
who  are  concerned  in  any  Military  Employment^  Ihould 

Bb  Obrerve 


1 86       The  Art  of  T)ykg  well. 

Obferve  thofe  Direftions  given  by  them  by  John  the 
Baptifij  who  being  asked  by  the  Soldiers^  What  they 
fljould  do  to  he  faved  ?  were  anfwered,  Do  Violence  to 
no  Man-i  neither  accufe  any  fdjly^  and  he  content  with 
your  Wages  ;  Luke  iii.  14.  The  Laft  Advice  to  thelc 
Perfons  is,  that  they  would  Fortify  Themfeives  with 
their  own  Innocence,  that  lb  they  might  be  Able,  with 
the  fame  Courage,  to  Face  an  Eternal  Death,  as  they 
are  a  Temporal  One ;  and  to  Fight,  with  equal  Brave- 
ry, againft  the  IVorldy  the  FleJ^j  and  theDevi^diS  they 
would  againft  any  Secular  Power  whatfoevcr.  ' 

Thefe  Rules  are  no  lefs  Applicable  to  the  Cafe  of  thofe 
Perfons  who  arc  in  Continual  Danger  at  Sea  ;  and  do 
as  exprefly  Condemn  all  VnlawfuL  Engagements^  all 
Tyratical  Depredations^  as  they  Require  an  Even  and 
Conftant  Courfe  of  Holy  Living. 

But,  Laflly^  The  Cafe  of  Perfons  under  the  Sen- 
tence of  the  Law  for  Capital  Crimes,  is,  in  (bme  Re" 
fpefts,  far  Different  from  the  Cafe  of  the  Perfons  A- 
bovementioned  ;  For  it  is  Unqueftionably  Certain,  tha^ 
thefe  Men  for  the  moft  part  fufFer  Juftly  ;  if  they 
fufFer  Juftly,  they  have  all  the  Reaibn  in  the  World  to 
make  the  Beft  Ufe  of  that  fliort  time  they  have  to  live 
in  the  World,  in  their  Preparations  for  Eternity.  The 
moft  EfFe6lual  way  to  do  This,  is,  to  Confider,  Firfi:  . 
The  Nature  of  the  Crime  they  have  been  Guilty  of  ; 
whether  it  be  Theft ^  Treafon^  Adultery^  Murder^  or 
the  like.  Secondly^  To  Refle€l  with  themfeives,  That 
every  Publick  Vice  carries  with  it  a  Deeper  Dye  than 
fuchSins  as  are  of  a  Private  Nature,  as  giving  Greater 
Offence  to  others,  and  as  Being  a  Breach  of  that  Order 

and 


The  Art  of  ^ying  well.       i  Sy 

and  Government,  by  which  alone  whole  Kingdoms  and 
0)mmunities  of  Men  are  Supported  and  Maintained. 
Thirdly,  They  ought  to  enquire ;  Whether  they  have 
not  Drawn  others  into  the  Commiffion  of  the  fame 
Sin,  and  by  that  Means  have  been  Inftrumental  to  their 
Death  alfo  5  and  in  this  Cafe  a  very  Solemn  and  Extra- 
ordinary Repentance  is  requ  ired  of  them.  But  then, 
Laftly,  This  Repentance  will  be  no  ways  Acceptable  to 
God,  unlefs  alfo  they  make  Reparation,  as  far  as  they 
are  Able,  for  the  Injuries  they  have  done  to  others,  and 
efpecially^to  That  Society  or  Government  of  which 
riiey  are  iSiembers.  But  in  all  Cafes  of  this  Nature,  it 
will  be  NecefTary  to  have  Recourfe  to  the  Advice  and 
Dire£lions  of  Thofe,  whofe  Profeffion  enables  them,  to 
give  more  Particular  Inftruflions,  according  to  the  Na^ 
ture  and  Circumfldnces  of  the  Faft  committed. 


CHAP.  XI. 

ji  Fra^icd  Confideration  of  the  Happy  Death  of  Good 

Men. 

I Have  now  gone  thro*  all  the  Rules  Preparatory  to  a 
Happy  Death,  I  propofed  to  (peak  of ;  and  fball 
Proceed  to  Confider,  by  way  of  Application,  the 
Great  Advantages  of  Dying  well.  Now  altho*  it  is  a 
Matter  of  no  great  Difficulty  for  any  Man,  Provided 
he  is  but  willing,  to  Prepare  himfelf  for  Death,  yet  it  is 
a  Bufinefs  of  the  Higheft  Importance  to  him,  and  even 
in  this  World,  affords  him  the  Greateft  Satisfaftion  of 
Mind-,  In  the F/>y?  Place,  That  his  Whole  Converfa- 
tion  has  Jjecn  Innocent  and  Confcientious  with  Relpef^ 

Bb  2  to 


1 8  8       Tlx  An  of  'Dying  well. 

to  Himfelf ;  and,  Secondly^  That  it  has  been  Exempla- 
ry and  Ufeful  with  Regard  to  others. 

IwouldObferve,  in  the  Place,  That  an  Innocent 
Converfation  refrefh.^s  the  Minds  of  Good  Men  with  a 
Peculiar  Alacrity,  not  only  in  all  the  Difficulties  and 
Afflictions  of  Life,  but  does  alfo  Enliven  them  with 
an  Uncommon  Chearfulnefs  at  the  Hour  of  Death. 
There  is  a  Great  Difference  between  all  Spiritual  and 
Senfual  Pleafures  ;  the  latter  of  which  we  have  fcarcc 
any  Relifh  of,  when  the  Body  is  oppreflTed  with  Pain 
and  Weaknefs ;  whereas  the  Pleafures  of  Reli^'on  do  at 
that  Jun<n:ure  affefl  the  Soul  in  a  more  fenfible  manner  ; 
and  amongfl:  all  the  Pleafures  of  Religion,  none  lb  much 
a"S  a  R3ber  Refieif^ion  upon  a  Man's  own  Innocence  and 
Integrity. 

When  a  Departing  Good  Man  furveys  all  the  Different 
Stages  of  his  pa  ft  Life,  and  beholds  a  Regular  and  Uni- 
form Courfe  of  Piety  and  Obedience,  how  does  he  ap- 
plaud himfelf  in  the  Delightful  Profpe^l,  and  Congra- 
tulate himfelf  that  he  is  now  almoft  out  of  Danger,  and 
Beyond  the  reach  of  Temptation  ?  "  I  feel,  fays  he, 
*'  amidft  all  thefe  Pains  and  Terrors  of  Death,  fuch  O- 
verflowings  of  Delight,  fuch  Exultations  of  Con- 
fcience  as  are  a  Kind  of  Foretafte  of  thofe  Joys  I  am 
entering  upon.   O  the  fweet  Remembrance  of  thofe 
Difficulties  I  have  Conquered,  of  thofe  Affliflions  I 
*'  have  bore  with  Patience,  of  that  Fortitude  where- 
with  I  bravely  Encountered,  wherewith  1  Triumphed 
over  my  Spiritual  Enemies.    This  is  my  Rejoicing, 
with  St,  Pauly  the  Tcjlimony  of  my  Con  fcience,  that  in 
Simplicity  and  Godly  Sincerity  I  have  had  my  Conver- 
^'  fat  ion  in  the  World,     /  have  fought  a  good  Fight,  I 

"  have 


The  Art  of  T)ying  well.      1 8  ^ 


have  fimfljed  my  Courfe^  I  have  kept  the  Faith  Hence- 

forth  there  is  laid  up  for  me  a  Crown  of  Right eoufnefs  \ 
w  i,  e.  I  have  Lived  righteoufly,  I  fhall  Dye  psaceably, 

I  fliall  Reign  triumphantly  in  Heaven. 

But  then,  lAly^  There  is  another  RefleiHiion  which 
affords  a  Good  Man  the  Greateft  Satisfaftion  at  the 
time  of  his  Death  ^  and  that  is,  That  he  has  been  Ex- 
emplary,  and  Beneficial  to  Mankind.    The  Greateft 
Pleafure  of  a  Good  Man's  Confcience,  next  to  the  Con- 
fideration  of  his  own  Innocence,  is  \  That  by  a  vifible 
Piety,  ^nd  a  ftiining  Converfation,  he  has  in  fome 
Senfe  C^imunicated  his  Virtue  to  others.   It  is  the  Na- 
ture of  Goodnels  to  Spread  and  DifFufe  itfelf  ;  and  the 
■  Pious  Chriflian  cannot  be  Content  to  be  Religious  him- 
lelf,  but  endeavours  to  make  others  Religious  alfo.  He 
fets  the  Fair  Example  which  they  Tranfcribe,  and  Re- 
flects with  the  fame  Complacencies  on  Their  Virtues,  as 
they  do  Themfelves.   But  Then,  when  to  the  Confide- 
ration  of  an  Exemplary  Piety,  he  adds  the  Delightful 
Reflexion  of  his  Beneficence  to  Mankind,  his  Joys  rife 
in  Proportion  to  his  Charity,  and  he  Feafts  himfelf 
.with  thofe  Benefactions  he  has  beftowed  on  others. 
Thofe  Comforts  and  Delights  which  he  gave  to  the 
Affli£led  Part  of  Men,  do  now  fpring  up  in  his  own 
Bofoni,  and  he  Triumphs  in  being  fo  like  his  Heavenly 
Father,  whofe  Charafter  it  is,  That  he  u  Good,  and 
does  Good  :  Becaufe  I  delivered  the  Poor  that  cryed^  fays 
he,  and  the  Fatherlefs^  and  him  that  had  none  to  help  \ 
Becaufe  I  ^as  Eyes  to  the  Blind-,  and  Feet  was  I  to  the 
Lame  ^  and  made  the  Widow's  Heart  to  fing  for  Joy  : 
T  herefore  fays  he,  the  Bleffmg  of  him  that  was  ready  to  Pe- 
rifl)  is  now  coine  upon  me  \  Job  xxix.  15,  i6, 17. 

But 


1 90      The  Art  of  Dying  well. 

But  then,  zdly^  Befides  that  Peace  of  Confcience 
which  revives  and  fupports  a  Dying  Man,  there  is  alfo 
a.  far  Greater  Happinefs  then  in  view,  which,  in  all 
the  Agonies  of  his  Diftemper,  fupports  him  with  a 
Holy  Courage,  and  that  is  the  Profpeft  of  Immorta- 
lity. 

There  is  no  Propofition  in  Philofophy  more  Certain 
than  this,  He  that  Dies  welly  Dies  happily.    It  is  no 
lefs  Certain,  o a  the  other  hand.  That  an  Vnha^  Death 
is  ths  Natural  Confequence  of  a  Wicked  Life  y  and  that 
'tis  Morally  ImpofTible  it  fhould  be  otherwife.  /The  on- 
ly Difference  in  the  Death  of  Good  and  Bad  Men,  is 
This^  that  the  One  paffes  out  of  a  Mortal  and  Mifc 
rable  Life,  into  a  State  of  Happinefs  and  Immortality  % 
the  Other,  out  of  a  Short,  a  Perifhing,  and  Compara- 
tively Happy  Life,  to  a  Life  of  Endlefs  Pain  and  Tor- 
nient    and  which  indeed  may  more  Properly  be  called 
an  Eternal  Death    for  wicked  Men  fliall  then  be  en- 
tirely Dead  to  all  Senfation  of  Delight  and  Pleafure,  and 
Alive  only  to  a  fad  Perception  of  Mifery  and  Punifh- 
nient. 

This  Difcri^iination  of  the  State  of  Good  and  Bad 
Men  in  another  Life,  is  fully  attefted  in  the  Holy  Wri^ 
tings:  I  heard  d  Voice  from  Heaven^  {ays  Stjohn^  fay- 
ing unto  wf.  Write  ^  Bleffed  are  the  Dead  which  Die  in 
the  Lord  *,  even  fo  faith  the  Spirit ^  for  they  reji  from 
their  Labowsy  and  their  Works  do  follow  them  :  P».ev. 
xiv.  1 3.  There  are  fome  Interpreters^  who  are  of  Opi- 
nion, that  thefe  words  relate  only  to  thofe  who  fufFer 
Martyrdom  \  but  they  are  more  Generally,  and  with 
jnore  Truth,  applyed  to  All  thofe  who  Die  in  a  State  of 
Gr^ce  and  Favour  with  God.    St  Bermdy  in  one  of 


The  \Art  of  T)ying  wcU.       1 9 1 

his  Epiflles  concerning  the  Macchabees^  confirms  this 
Expofition  of  them:  "  Bleffed  are  the  Dead,  fays  he y 
which  die  in  the  Lord  *,  not  only  thofe  who  die  far 
the  Lord,  as  the  Martyrs,  but  alfo  thofe  who  die  m 
the  Lord,  as  the  Confeflbrs.  There  are  two  Confi- 
derations  which  Recommend  Death  to  us  ;  an  Ex- 
emplary  Life,  and  a  Good  Caufe  ^  the  Caufe  of  Dy- 
•*  ing  in  Defence  of  Religion  rather  than  a  Holy  Life. 

How  Lovely  therefore,  how  Valuable  muft  fuch  a 
**  Death  appear  to  us,  which  is  Recommended  both  by 
"  an  Exl^iplary  Life,  and  a  Good  Caufe  ? "  It  is  for 
this  Reafon  that  the  Church which  is  the  Beft  Interpre- 
ter of  Scripture y  enjoins,  That  this  PafTige  be  always 
ufed  in  the  Service  for  the  Burial  of  the  Dead,  Bleffed 
are  the  Dead  which  die  in  the  Lord  *,  that  is,  BleflTed  are 
all  thofe  who,  at  the  time  of  Death,  are  united  to  God 
in  Heart,  and  AfFeftion,  as  Lively  Members  of  the 
Head,  which  is  Chriji,  Thus  it  is  faid  of  St.  Stephen^ 
That  he  fell  afleep  in  the  Lord  *,  that  is,  that  he  was 
united  in  Spirit  and  Love  to  him,  as  the  Members  arc 
joined  to  the  Head. 

Wherein  this  Bleflednefs  does  more  Peculiarly  Con- 
fift,  St.  John  proceeds  to  Explain  in  the  words  follow- 
ing :  Even  fo  faith  the  Spirit^  for  they  reft  from  their  La- 
bours. The  Holy  Spirit  of  Truth,  which  cannot  De- 
ceive Men,  aflbres  them,  that  Death  puts  an  end  to 
all  the  Toils,  Fatigues,  and  Difficulties  of  Good  Men, 
and  that  then  commences  an  univerfal  Ceflation  from 
all  Labour  *,  and  not  only  fo,  but  an  Eternal  Sahha^th 
Rifes  upon  them  ;  a  Life  Abounding  with  the  Fullnefs 
of  Joy  they  are  now  entering  upon  ;  For  their  Works 
follow  them.   Tho'  all  their  Good  Anions  are  paft  and 

gone, 


1^2      The  Art  of  Dying  well. 


gone,  yet  they  ftill  continue  in  the  BlefTed  Effe£ls,  and 
Conf^quenccs  of  them,  and  they  lhall  receive  the  Re- 
wards of  them  in  a  Future  State.  The  Royal  Prophet^ 
Defcribing  the  Charafter  and  the  Reward  of  the  Righ- 
teous Man,  does  thus  cxprels  hi mfelf,  He  hath  difperfed 
abroad-^  he  hath  given  to  the  Poor-,  and  his  Rightfoufnefs 
remalneth  for  ever  \  Plal.  cxii.  9.  The  Money  indeed, 
which  was  the  Inftrument  of  his  Bounty,  he  leaves  be 
hind  him  ;  but  his  Charity,  his  Beneficence,  his  Com- 
paflion,  which  moved  him  to  a  Generous  Affiftance  of 

his  Poor  Brethren,  attend  him  in  their  Rew^ds  into 

t/ 

another  World,  and  enrich  him  with  fuch  an  Affluence 
of  Happincfs  and  Pleafure,  as  will  continue  always. 
But  not  only  the  Works  of  Charity,  but  alfo  all 
Works  of  Faith,  of  Hope,  of  Fear*,  all  Works  of 
Temperance,  of  Chaftity,  of  Refignation,  of  Cou- 
rage :  In  fhort,  all  Works  of  Piety  whatfoever  will 
then  follow  him  into  the  Regions  of  the  Blefled. 


CHAP.  XII. 

A  PraBicd  Confid(^ation  of  the  Vnhap^  Death  of 
Wicked  Men. 

OU  R  Saviour  fays  of  Judas  the  Traitor,  Tljat  it 
had  been  good  for  him^  if  he  had  never  been  born. 
It  is  Impoffible  to  Defcribe  the  Unhappinefs  of  that 
Man,  who  does  not  Purfue,  and  Attain  that  End,  for 
which  God  Originally  created  him.  For  all  other  Crea- 
tures, whether  Brutes^  or  Plants^  or  Inam7nate  Beings', 
if  they  do  not  arrive  to  that  Perfeftion,-kit  which  by 

the 


The  Art  of  lyymg  'isticUA  t  19^ 

the  Laws  of  Nature  they  might  have  attained  to,  they 
fufFer  no  Punifhment  thereby  upon  the  DifTolution 
their  Beings.  But  Man,  who  was  formed  for  the 
Higheft  Happinefs,  Inferiour  only  in  Degree  to  the  Hap. 
pinefsof  God  himfelf,  if  he  Deviates  from  his  Chief 
and  Ultimate  End,  does  not  Ceafe  to  Be,  but  lives  a 
Life  much  more  Intolerable  than  Death  it  felfy  inaf- 
much  as  it  is  far  Better,  not  to  Be  at  all,  than  to  be 
Miftrable  for  ever.  The  Confequence  therefore  is  un- 
deniable ^  That  *tis  the  Higheft  Inftance  of  Folly,  foi^ 
any  Man\ot  to  Profecnte  his  Chief  Happinefs  *,  fiace 
this  is  the  Great  Dilemma  of  every  Man  Living,  either 
to  be  eternally  Happy,  or  Miferable. 

Now  to  give  fome  Ufeful  lnftru£lions  in  ti  Matter  of 
fuch  Importance,  it  will  not  be  Improper^  in  mj  Opi- 
nion, to  enlarge  fomething  on  Thofe  Words  of  St.  Faul : 
2  Cor.  iv.  17, 18.  For  our  light  AffliEtionj  which  is  hut 
for  a  Moment^  worhth  for  m  a  far  more  Exceeding  an^ 
Eternal  Weight  of  Glory,  While  we  look  not  at  the  Things 
that  are  feen^  hut  at  the  Things  which  are  mt  feen  *,  For 
the  Things  which  are  feen  are  Temporal,  but  the  Things 
which  are  not  feen  are  Eternal,  This  Sublime  Expreflion, 
thefe  Apoftolical  Words,  to  any  Man  who  has  a  Spi- 
j.itual  ReliQi  of  Heaven  and  Heavenly  Things,  are  Ob- 
,  vious  and  Plain*,  to  thofe  who  are  wholly  immerfed  in 
Flefh  audSenfe,  and  whofe  Spiritual  Appetites  are  De. 
praved,  they  are  only  Dream?  and  Fancies,  and  Unin- 
telligible Notions  of  Nothing. 

The  Man  of  a  Spiritual  Taft,  and  Heavenly  Con- 
templation, infers  from  thefe  words  *,  That  the  AiTfic- 
tions  he  fuffers,  and  the  Difficulties  he  ftrus^gles  with 

C  4.  '  i 


194     r/?^  ^J^^i  '^■^^^^ 

in  this  Life,  are  but  Light,  and  Short,  tho*  they  fhould 
Continue  for  many  Years*,  and  that  thofe  Difficulties 
and  Affliflions  are  fo  Acceptable  to  God,  that  they 
will  Purchafe  for  him  an  Inexhauftible  Treafure  of  Hap- 
pinefs  and  Glory.   The  Inference  he  draws  from  Hence 
is  ^  That  he  ought  not  to  avoid  Afliiftions  or  Perfecu- 
tions  by  any  finful  Compliances,  or  Prefer  his  Tem- 
poral Advantage  to  his  Expectations  of  Eternity  and 
from  hence,  like  a  Divine  Philofopher,  he  argues  far- 
ther >  That  a  Good  Life  is  the  only  Means  of  fecuring 
his  Chief  Happinefs,  and  that  the  only  wa^'  to  Live 
unto  God,  is  to  Die  to  the  World.   But  that  Man,  on 
the  other  hand,  who  has  Grofs  and  Carnal  Notions  of 
Things,  and  who  will  fcarce  Believe  any  Thing,  but 
what  he  can  Ta^e^  or  See^  inverts  the  Order  of  the  A- 
poflles  Words,  and  will  tell  you.  That  he  ought  to  Re- 
pel Force  by  Force ;  that  the  Principles  of  Juftice,  and 
Self-Prefervation  oblige  him  to  Defend  himfelf  againft 
any  Injury  and  Injuftice  whatfoever  ^  That  none  but 
Men  of  Bafe  and  Servile  Principles  will  fubmit  to  fuch 
Severities^  and  for  thefe  Reafons,  that  'tis  Lawful  to 
Right  himfelf  *,    tho'  it  be  by  Lying,  Cheating,  Mur- 
der, Breaking  of  God's  Commandments,  or  any  other 
unwarrantable  Means  whatfoever.   This  is  the  Common 
Language  of  this  Sort  of  Men    Why  do  ye  Preach  to  me 
about  Things  that  are  Jnvifihlc  ?  My  Vnderfla?jding  is  Free 
and  Opeti'i  and  it  Jhall  never  be  fettered^  or  puzxledy  or 
blinded  with  Adyflery  and  Revelation,    I  neither  fee  nor 
feel  the  Torments  of  the  Damned^  any  more  than  I  do  the 
Happinefs  of  the  Blejfed,    But  will  you  have  the  Hardin 
^efs  to  Deny  what  I  fee  with  my  Eyes,  and  am  convinced 


The  Art  of  Dying  well.  195 

ef  (U  my  Fingers  Ends  ?  Will  you  have  the  Confidence  to  tell 
Tncy  tho*  I  experimentally  feel  ity  that  there  is  nothing 
Grievous  in  Poverty  and  Sufferings  ?  This  is  not  only  the 
Opinion,  but  many  times  the  Difcourfe  of  thofe  Men, 
who  are  quite  funk  in  Earth  and  Flefh. 

Now  what  I  would  Obferve,  in  the  ifl  Place,  from 
thefe  words,  is  ;  The  great  Humility  of  the  Jlpojlle^  in 
his  Extenuation  of  the  great  Difficulties  he  underwent 
for  the  fake  of  Chrifi  \  and  his  Thankfulnefs  exprefTed 
in  a  Juft  Acknowledgment  of  the  Largenefs  of  the 
Reward ^jhe  lhall  receive  for  them.   Our  light  Afflic- 
tion  fays  ne,  which  is  but  for  a  Moment^  Src.  "  There 
is  no  Comparifon  between  the  Perfecutions  I  fufFer, 
and  the  Compenfation  which  will  be  made  me.*» 
And  yet  'tis  \sery  Certain,  that  St.  Haul  laboured  very 
hard,  and  palTed  thro*  the  fevereft  Affliftions  in  the  Ex. 
ercife  of  his  Minifterial  Office,  for  near  Forty  Years. 
For  in  the  Hiftory  of  St.  Stephens  Martyrdom^  we  read. 
That  tho(e  who  ftoned  him,  laid  down  their  Clothes  at  a 
yOung  Marts  Feet^  whofe  Name  was  Saul  ^  AH^s  vii.  5^. 
In  his  Epiflle  to  Philemon^  it  is  Evident,  that  he  con- 
tinued in  his  Obedience  to  Chnfij  even  to  Old  Age  • 
ver,  9.   So  that  the  Beft  Part  of  his  Youth,  his  whole 
Middle  Age^  and  fome  time  of  his  Old  Age  were  em- 
ployed in  the  Service  of  his^Lord  and  Mafter  ^  and  yet 
Behold  the  Lowlinefs  of  the  Apojile !  All  the  Afflid:- 
ing  Scene  of  Mifery  and  Perfecution  which  hepafs'd  thro> 
from  his  Converfion  to  his  Martyrdom^  was  hut  Lights 
and  for  a  Moment,    And  this  Alfertion,  Comparatively 
fpeaking,  is  True  ?  tho'  St.  Paul's  Sufferings,  if  Confi- 
dered  by  Themfelves^  as  to  the  Timc^of  them,  were 
a  long  Continuance. 

Cc  z  But 


196      The  Art  of  T>ytng  well. 

But  then,  zd/y.  The  Great  Humility  of  the  j4pofile 

appei'-^;  fu'^^'^^r.   in  affirming  that  his  Afflictions  were 
not  only  Momentary  as  to  their  Continuance,  but  that 
they  were  Light  alfo,  as  to  the  Meafures  and  Degrees 
of  them  ^  whereas,  in  reality,  there  never  was  any  One, 
our  BlefTed  Saviour  excepted,  who  underwent  a  Larger 
Share  of  Mi{ery  and  Perfecution.    In  the  Account  given 
by  himfdf  of  his  own  Sufferings,  fpeaking  of  himfelf 
in  Conjun6lion  with  his  Brethren,  he  thus  exprefTes 
himfelf  :  Even  uyno  this  prtfent  Hour  we  both  hunger y  and 
thirjl,  and  are  ftakcd^  Ofid  are  buffeted^  and  har:  no  cer' 
tain  Dvoelling'Tlace  *,  and  labour^  working  with  our  own 
HiVtds :  iBeing  reviledy  we  blefs  *,  b&ing  perfecutpd^  we 
fuffar  it :  Being  defamed^  we  intreat  \  we  are  made  as  the 
Filth'  of  the  Worldy  and  are  the  Of-fcour/ng  of  aU  Things 
nmo  this  Day:  i  Cor-  iw.  li,  12,  13.   In  another  Plac« 
he  is  more  Particular  in  the  Defcription  of  his  Suffer- 
ings :  In  Labours  more  Abundant ^  in  Stripes  above  Mea- 
fure^  in  Prifons.  more  Frequent^  tn  Deaths  often.    Of  the 
Jews  five  tidies  received  I  Forty  Stripes  fave  one.  Thrice 
was  I  beaten  with  Rods-,  once  was  I  fionedy  thrice  I  fuf- 
fered  Shipwreck     a  Night  and  a  Day  I  hofue  been  tn  thg 
Deep,    la  Journeying  often  %  in  Perils  of  Waters^  in  Pe- 
T^ils^  of  Robbersj  in  Perils  by  my  own  Countrymen^  in  Pe- 
rils by  the  Heathen')  in  Perils  in  the  City^  in  Perils  in  the 
IVildemcfs^  in   Perils  in  the  Sea^  tn  Perils  among  falfe 
Brethren*    In  Wearincfs  and  Painfulnefs^  m  Watching^ 
often^  in  Hunger  and  Thirft^  in  Fafiings  often^  in  Cold 
and  Nakedtiefs :  2  Cor.  xxiii.  24,  25,  26, 27.    Thefe  are 
theAifliaions  which  St.  Paul  calls  Light  and  Eafy^ 
and  which  the-  very  Sharp  and  Pungent  in  Themfelves, 
.  yet  the  Confideratioa  of  {he  Reward,  and  the  Great 

Love 


The  Art  of  T)jing  z^jeU.  i^y 

Love  he  had  for  his  Mafler^  made  them  not  only  Tole- 
rable, but  Delightful  too. 

But,  ^dlyy  The  next  Thing  Obfervable  from  the. 
words,  is  the  Greatneft  of  the  Reward  ;  u4  far  more 
Exceeding  and  Eternal  Weight  of  Glory.    There  is  iome- 
thing  in  this  Scripture,  which  can  better  be  Conceived, 
than  Expreffed-,   an  Infinite  Abundant  Inconceivable 
Meafure  of  Divine  Happinefs.    The  Apoflle^  in  Conde- 
Icention  to  the  Capacities  of  Men,  Compares   the  Re- 
wards of  Eternity  by  the  Similitude  of  Material  Being 
vaftly  ei^^jended  ;  For  every  Material  Being  is  then  faid 
to  be  Large,  and  Exceflive  in  its  Quantity,  when  it  is 
Confiderable  in  its  Height,  and  Length,  Bulky,  Spa- 
cious, and  confequently  Heavy,  and  of  great  Weight  ? 
lb  that  this  Phrafe,  A  Far  more  Exceeding  and  Eternal 
Weight  of  Glory y  does  imply,  in  thei^  Place,  Themoft 
fublime  Station  of  Honour,  furpafiing,  in  its  Eminen- 
cy,  all  the  inferior  Pofts  of  Dignity  and  Preferment  ia 
the  World  *,  it  denotes  alfo  the  Unmeafurably  Long  Du- 
ration of  this  Honour,  in  Comparifon  of  which  every 
Other  Duration  is  of  a  ftiort  Date ;  and,  Laftly^  it  is 
not  only  Infinite  in  its  Duration,  nor  is  it  a  Fleet- 
ing Airy,  Notional  Pleafure*,  but  'tis  a  Rational,  a  Man- 
ly, a  Solid,  and  Subftantial  Joy    it  is,  as  St.  P^z^/  ex- 
prefles  it,  not  only  a  Weighty  but  a  Weight  of  Glory, 
The  word  Glory  is  a  Term  of  Art  in  Tainting^  and  as 
|t  is  here  iVpplied  to  the  Happinefs  of  the  BlefTed  ^  it 
fignifies  the  Amazing  Brightnefs  and  Splendor,  in  which 
Men  ftiall  fliinc  in  their  Glorified  Bodies  in  the  Kingdom 
of  Heaven. 

But  becaufc  a  fenfual  Appetite  has  no  Taft  of  thefe 
Heavenly  Satisfaflions,  inafmuch  they  are  fpiritually  DiP 

cernedf 


198      The  Art  of  T)ymg  well. 

cerned.   St.  Paul  proceeds,  in  the'  words  following,  to 
point  out  the  great  Difference  there  is  in  a  fenfual  and 
a  fpiritual  Life,  and  to  fhew  the  Contrariety  between 
them.    The  Appetites  and  Inclinations  of  worldly 
Men  lead  them  into  a  furprizing  Eagernefs  for  fuch 
Things  as  are  Before  them^  and  look  only  at  the  Things 
-which  are  feen  ^  whereas  the  fpiritually-minded  Man, 
raifes  his  Profpeft  higher  j  Believes,  Contemplates,  and 
Thirfts  after  more  fublime  Pleafures,  and  loob  at  the 
Things  which  are  not  feen.    The  Obje^s  which  thefe  Men 
fix  their  AfFe^lions  upon,  the  Ends  they  ptopofe  to 
themfelves,  and  the  Means  whereby  they  purfue  thofe 
Endsy  are  alfo  widely  Different.    The  fublime  Obje^s 
which  a  fpiritual  Mind  entertains  it  felf  with,  are  the 
Contemplation  of  God,  the  Profpeft  of  Immortality  • 
the  Pleafures  it  moftly  Delights  in,   are  thofe  of  Puri- 
ty, of  Innocence,  and  Devotion.    The  ObjeEls^  on  the 
other  hand,  which  the  fenfual  Man  is  moftly  enamoured 
with,  are  Grofs  and  Carnal  ^  and,  indeed  fuch,  as  even 
the  Brutes,  in  fome  Inftances  of  them,  enjoy  in  a 
much  Higher  Degree,  than  he  does  himfelf.    The  Plea- 
fures of  the  Former  are  Durable,  and  Lafting,  always 
f  refh  and  Satisfadlory,  and  never  latiate  in  the  Enjoy- 
ment of  them     whereas  the  Gratifications  of  the  fen- 
fual Man  end  in  Loathfomnefs  and  Surfeit,  and  always 
expire  with  the  Objei^s  of  them.    And  as  the  ObjecHiS 
which  the  Spiritual  and  Senfual  Man  fix  their  Affe(n:ions 
upon  are  widely  Different,  fo  are  alfo  the  Ends^  which 
they  each  Propofe  to  themfelves.   For  the  fenfual  Man 
looks  no  farther  than  this  World  ^  all  his  Profpefts, 
Hopes,  and  Expeftations  terminate  within  the  Com- 
pafs  of  this  Temporary  Life  \  Let  us  eat  and  dnnk^  for 

to^ 


The  Art  of  Tijwg  "well.  1.9^ 

to-morrow  we  dle^  is  the  only  Maxim  he  governs  him- 
felf  by  *,  whereas  the  Chief  Happinefs  the  fpiritual  Mm 
propofes  to  Himfelf,  is  not  only  to  Pleafe  himfelf,  but 
alfo  to  Pleafe  God  not  to  Indulge  his  Appetites,  batt(^ 
•Reftrain  them,  not  to  make  the  Earth  the  Center  of 
his  Wiflies,  but  to  Enlarge  his  Views,  and  afpire  after 
that  Supreme  Happinefs,  which  alone  can  fuisfy  the 
Defires  of  an  Immortal  Soul.  Nor  are  the  Means 
■  which  thefe  Men  make  ufe  of  for  the  Attainment,  of 
thefe  Ends  lefs  Different,  than  are  the  Ends  themfelves- 
The  fenf^al  Man  fupports  himfelf  in  his  Luftand  Intem- 
perance, by  Extravagance  and  Excefs,  by  a  great  Pro- 
fufion  of  Time  and  Health,  many  times  by  Lying,  by 
Flattery,  and  In juftice  whereas  the  fpiritual  Man  pur- 
fues  his  End  by  fuc  h  Means^  are  Safe,  Honourable,  and 
Religious  j  fuch  as  are  equally  Agreeable  to  his  Confti" 
tution  and  his  Happinefs,  neither  Derogatory  to  his  Re- 
putation, nor  Inconfiftent  with  his  Intereft,  but  ever 
calculated  to  the  Service  of  God,  and  the  Peace  of  his 
own  Mind. 

This  then  is  the  Only  and  True  Reafon  why  fo  Few 
underftand  The  Art  of  Dying  well^  that  they  do  not  Con- 
template, or  at  leaft  ferioufly  Contemplate  the  Things 
that  are  Invifible  and  Eternal,  but  their  Hearts  and 
Affe£lions  are  wholly  fixed  upon  Temporal  Enjoyments, 
and  their  Thoughts  taken  up  in  the  Confideration 
only  of  the  Advautage,  or  Pleafure,  or  Beauty  of  the 
Things  of  Senfe  ^  fo  that  the  only  Difference  between 
a  fenfual  Man  and  a  Beafl  is  This  ^  That  the  Reafoi% 
why  Brutes  look  no  farther  than  fuch  Objet^s  as  are 
vifible  to  them,  is  j  that  they  are  not  endowed  with 

Reafon, 


700      The  Art  of  7)ying  well. 

Reafon,  f which  alone  exercifes  it  (elf  in  the  Contem- 
plation of  Heaven  and  Heavenly  Things)  and  therefore 
canwt  have  any  Profpeft  or  Notion  of  them.  Thefen- 
fual  Man,  on  the  other  hand,  tho*  capable  of  Exercifing 
both  his  Reafon  and  his  Faith,  will  not  Behold  the  Glo' 
ries  of  the  Invifible  State,  and  the  Reverfions  <A  Futu- 
rity, but  Thinks  only  ofi  what  is  Pleafant  and  Agreeable 
at  Prefent. 

There  is  no  Thought  which  will  more  effe£^ually 
roufe  Men  from  this  Lethargy  of  Flefh  and  Senfe,  than 
tne  Confideration  of  the  State  of  the  Damnedff  Thofc 
Unhappy  Spirits  are  at  laft  Convinced  with  Terror, 
and  with  Judgment  (tho*  it  is  now  too  late  to  confider 
it)  That  all  the  Temporal  Glory  of  this  World,  the 
Riches,  the  Honours,  the  Pleafures  of  this  Tranfitory 
Life  are  paft  and  gone,  and  That  they  are  now  Dread- 
iuiiy  fucceeded  by  an  Eternity  of  Torment.  They  fee 
and  feel  the  Miferable  Exchange  they  have  made^  an 
immortal  Spirit  Damned,  for  a  Short-lived  Pleafure. 
Cro^\ns,  and  Scepters,  and  Kingdoms  loft;  only  to 
gratify  a  Brutifh  Luft,  or  anUnreafonablePaffion.  The 
Wife  Man  J  with  great  Eloquence,  defcribes  the  Lan- 
guage of  thefe  Men  ;  which,  tho  of  no  Advantage  to 
tricxii,  yet  to  us  they  are  a  ufeful  Lefture  of  Morality, 
and  the  Application  of  them  may  be  of  confiderable 
Service  to  us:  iVe  have  erred  from  the  way  of  Fatth^  fay 
they,  a?7d  the  Light  of  Righteoufnefs  hath  not  fhined  unt^ 
ns^  and  the  Sun  of  Righteoufnefs  rcfe  not  upon  us.  We 
wearied  our  felves  in  the  way  of  Wickednefs  and  Be- 
ftrullion  :  The  way  of  the  Lord  we  have  not  known 
What  Kiath  Pride  profited  U6  ?  Or  what  Good  have  Riches- 

without 


The  Art  of  ^ying  isDelL  loi 

"with  our  Vaunting  brought  m  ?  All  tho  fe  things  are  paffed 
away  like  a  Shadow,  and  as  a  Pcji  that  hafted  by    and  as 
a  Ship  th  it  pajfeth  over  the  Waves  of  the  Water^  whichy 
when  it  is  gone  by,  the  Trace  thereof  cannj)t  be  found  ; 
neither  the  Path-way  of  the  Keel,  in  the  Waves     or,  as 
'when  a  Bird  hath  flown  thro'  the  Alr^  there  is  no  Token  of 
'  her  way  to  be  found  *,  but  the  light  Air  being  beaten  with 
the  Stroke  of  her  Wings ^  and  parted  with  the  violent  Noife 
,and  Amotion  of  them^  is  paffed  thro^  ond  therein  after- 
wards no  Sign  where  fl^e  went^  is  to  be  found.  Wifdom 
V.  6,  7,  r^,  9,  10,  II.    In  thefe  Words  it  is  Obvious  to 
Obferve  *,  That  the  fenfual  Man,  in  a  Future  State,  will 
Condemn  himfelf,  in  the  ifi  Place,  That  by  perfuing 
with  Eagernefs  the  Uncertain  Pleafures  of  this  World, 
he  has  forfeited  his  Title  to  more  Durable  and  .Lading 
Delights,    idly^  That  he  is  wlioHy  Uncarpable  for  ever 
to  Recover  his  loft  Happinefs.    And,  ^dly^  That  the 
Remembrance  of  his  Imprudence,  in  this  Rerpe(n:,  will 
be  a  Part '  of  his  Punifhment  to  all  Ages.    Nay^  if  a 
Man  confiders  only  the  Prefent  State  and  Order  of 
Things,  he  will  find  that  the  fpiritually-mirided  Man, 
does  not  only  enjoy  his  Share  of  Temporal  Felicity^ 
with  more  Satkfaftion,  and  a  better  Tajfit^,  b«t  does 
"really  find  more  Pieafure  in  tile  Contempt,  or  Lofs  of 
all  worldly  Pleafures,  than  the  fenfual  Man.  does  ,  ia  the 
Enjoyment  of  them.  /iC  U 

It  may  with  great  Reafon  be  affirmed,  in  the  Jj^ 
Place,  that  the  fpiritually-minded  Man  enjoys  his  Share 
of  Tempral  Felicity  with  moKe  Satisfaction,  and  a  Bet- 
ter Taft,  tfian  the  fenfual  Man.  For  Experience  will 
convince  any  Man,  that  a  Life  of  Intemperance  and  Ex- 
ceffive  pieafure  does  not  only  fill  the  Body  with  grofs 

Dd  Humours, 


io7       The  Art  of  7)ymg  'well. 

Humours.,  but  does  alfo  clog  and  incumber  the  Spirits,' 
and  by  that  means  Unqualifies  them  for  an  Agreeable 
Senfation  of  thofe  Delights,  which  are  Peculiar  to  him 
as  a  Man.  There  is  a  Regular  State  of  Health,  and  a 
True  Dilpofition  of  the  Senfitive  Powers^  which  are  al- 
ways look*d  upon  as  neceflary  for  a  True  Perception  of 
all  fenfual  Pleafure.  Now  that  Man  enjoys  thefe  Quali- 
fications in  the  Higheft  Degree,  who  governs  himfelf 
by  the  Rules  of  Temperance,  and  keeps  the  Body  in 
due  Subje^lion  to  the  Soul  \  for  his  Moderation  pre- 
vents all  that  Surfeiting  and  Loathlbmneft  whkh  ufually 
follow  a  Luxurious  way  of  Life  *,  and  Inftru£fe  him  far- 
ther, that  To  ufe  thU  Worlds  fb  as  not  to  ahufe  is  the 
Only  Pleafure  both  of  a  Wife  Man,  and  a  Chriftian. 

But,  idlyy  The  fplrituilly-minded  Man  does  really 
perceive  more  Pleafure  in  the  Contempt,  or  Lofs,  or 
Want  of  all  Temporal  Felicity,  than  the  fenfual  Man 
does  in  the  Enjoyment  of  it.  This  indeed,  at  firft 
fight,  looks  like  a  Paradox,  and  might,  widi  fome  Rea- 
fon,  be  thought  fo,  had  it  not  been  frequently  con- 
firmed by  the  Aflurtnces  of  Pious  and  Good  Men. 
See  with  what  a  holy  Triumph  St.  Paul  rejoices  in  the 
midft  of  all  his  Wants  and  Sufferings  :  /  am  FiWd  jpith 
Comfort^  fays  he,  /  affi  Exceeding  joyful  in  all  our  Tribu- 
lation *,  2  Cor.  vii.  4.  This  Joy  of  the  Apoftle  was  Spi- 
ritual and  Divine,  as  much  above  all  Senfual  Delights, 
as  the  Soul  is  of  a  Finer  Make  and  Conftitution  than  the 
Body.  St.  AthanafiM^  in  the  Life  of  St.  Anthony^  re- 
[ates  of  Hi^ii,  That  he  never  feem'd  the  leajt  to  he  Con- 
cern 4  at  the  Lofs  of  all  that  he  had.  This  Obfervation  is 
no  lefs  True  of  all  the  Primitive  Chriftians,  and  of  all 
Good  Men  whatfoever  *,  who  tho'  th,ey  live  in  a  Con- 

tiaual 


^1 


The  Art  of  7)ywg  well.  ao^ 


tinual  State  of  Want,  and  exerdfe  thenfifclves  in  the  ' 
Pafflve  and  moft  Afflifting  Duties  of  Religion,  yet  by 
Raifing  their  Thoughts  and  Expectations  above  the 
World,  and  Fortifying  themfelves  with  a  Senfe  of  their 
own  Innocence,  they  dare  bid  Defiance  even  to  Danger 
and  Death.  This  therefore  is  worthy  the  Con fideration 
of  every  Good  Chriftian,  That  whofoever  lhall  ufe  any 
Unjuft  Means  either  to  Procure,  or  Keep,  or  Increafe 
his  Things  Temporal^  (hall,  by  fo  doing,  not  only  forfeit 
his  Right  to  the  Things  Eternal^  but  alfo  will  lofe  that 
Delight  ar^  Comfort  with  vs^hich  a  fpiritual  Lile  does 
continually  abound. 

Confidcr  therefore,  O  Man  !  whofoever  Thou  art. 
That  Thou  art  now,  it  may  be,  in  a  full  Enjoyment 
of  Health     Is  it  not  therefore  more  Reafonable,  is  it 
not  alfo  more  Religious  to  employ  that  Time  in  the 
Service  of  God,  wherein  thy  Paffions  are  Generally 
moft  Warm,  thy  Affeftions  moft  Immoderate,  and  the 
Temptations  of  Sen(e  have  the  ftrongeft  Influence  upon 
Thee  ?  Where's  the  Virtue  of  Forgiving  an  Enemy, 
when  thou  haft  not  Strength  to  Refift  him  Where's 
thy  Goodnefs  in  withdrawing  thy  AfTeftions  from  the 
World,  when  Thou  art  going  out  of  it  ?  Where's  thy 
Courage  in  Refifting  Temptations,  when  Thou  haft  no 
Relifh  of  them  ?  Refleft  with  thy  felf,  that  thofe  Du- 
ties are  more  Acceptable  to  God,  and  more  Availeable 
to  thy  Salvation,  which  are  Free  and  Voluntary,  than 
fuch  as  proceed  from  Neceflity  and  Compulfion  ;  Thefe 
are  generally  the  EfFe£ls  only  of  a  fervile  Fear,  and  are 
performed  more  out  of  a  Principle  of  Intereft  to  thy 
(elf,  than  any  Principle  of  Love  and  Obedience  to 
God.   Look  back  to  the  Great  Examples  of  Antient 

D  d  2  Times, 


The  Art  of7)jing  well. 


TTiuies,  and  fee  before  thee  the  Devout  Patterns  of  the 
PrefentAge,  and  Learn  to  be  Wife  betimes.  If  thy 
Friend  fhould  advife  thee  in  thy  Journey,  that  thoa 
art  out  of  thy  way,  and  that  the  Path  thou  hafl  taken 
would  lead  to  a  Precipice,  or  an  Ambufcade  with 
what  Thankfulnefs  wouldft  thou  receive  his  Counfel,  and 
Return  .with  Speed  intQ  the  Right  way  ?  Is  not  thy 
Soul  Preferable  to  thy  Body?  The  Care  therefore  of  thy 
Soul  ought  to  rife  in  Proportion  to  the  Value  of  it, 
and  the  great  Danger  it  is  in  of  being  Loft  for  ever. 

But  to  Reprefent  the  Death  of  Wicked  Men  with 
more  Advantage  to  tlie  Living,  thefe  Three  ^nfidera- 
tions  will  be  of  Great  Service.  The  ifi  is.  That  the 
the  Death  of  the  fenfual  Man  is  made  very  Uncomfor- 
table, by  the  fad  Remembrance  of  his  Paft  Pleafures. 
2%,  That  'tis  made  more  .Uncomfortable  by  the  Gall- 
ing Refiiiflions  of  his  own  Confcience  :  As  it  is,  in  the 
^dxnd  Z.^;?  Place,  moft  of  all  Imbittered  with  the  Dif- 
mal  A-pprehenfions  of  a  Future  State. 

The  Death  of  the  S^nfual  Man,  in  the  jjl  Place,  is 
made  very  Uncomfortable  by  the  fad  Remembrance  of 
kis  Paft  Pleafures.  Thofe  Delights,  which  lately  af 
forded  him  the  Higheft  iSatisfa^flion  in  the  Enjoyment 
of  them  do  now  afford  him  the  moft  Grievous  Re- 
flexion, that  he  can  enjoy  them  no  more.  He  recol- 
jefts  with  Pain  his  former  Enjoyment,  and  'rts  now  a 
Part  of  his  Mifery  what  he  once  efteemed  his  Greateft 
Happinefs.  As  the  World,  f^r  fome  time,  has  en- 
gro fled  his  Thoughts,  and  the  whole  Srream  ofhisAf- 
fe£liqns  has  run  in  the  fame  Channel,  it  is  Now  almoft 
jmpofiible  to  Divert  tliek  Courfe,  fo  that  his  Inclina- 
tions to  Pleafiire  do  ftill  continue,    tho*  his  want  of 

Health, 


The  Art  of  T)jmg  ^isueU.  105 


Health  does  wholly  Unqualify  him  for  the  Senfation  of 
it.  Unhappy  Man  that  he  is !  Obliged  to  Covet  .what 
he  cant  Enjoy  *,  and  which,  if  he  could  Enjoy,  would  - 
only  enhance  his  Future  Punifhment.  To  fee  H.ippi- 
nefs,  and  not  to  Enjoy  it,  is  One  Ingredient  of  the  Mi- 
fery  of  the  Damned.  The  Cafe  of  the  Senfual  Man  is 
much  the  fame  with  that  of  Dives  \  He  feeth  Abraham 
afar  off^  and  Lazarus  in  his  Bofom  \  but  there  is  a  great 
Giilph  fixed  ^  his  Indifpofition  intercepts  the  Pleafure, 
and  his  Wifhes  only  Reach  to  the  Enjoyment. 

But,  idly^  The  Death  of  the  Senfual  Man  is  made 
more  Uncomfortable,  by  the  Galling  R.ef]e<flions  of  his 
own  Guilty  Mind  ;  For  not  only  the  Confideration  that 
he  can  enjoy  his  Pleafures  no  longer^  but  alfo  that  he 
has  already  Enjoyed  them  too  much y  will  be  Full  of  Bit- 
ternefs  to  him.  The  Common  Amufements  of  Wine 
and  Good  Company,  whereby  he  once  Diverted  his 
Thoughts,  and  lulled  his  Confcience  Afleep,  have  now 
forfakenhim,  and  in  fpightofall  the  Arts  and  Evafions, 
he  makes  ufe  of  it  now  raifes  its  Voice,  and  calls  Aloud 

.  for  Vengeance.  The  Hurry  and  Bufinefs  of  the  World, 
which  fonietimes  threw  him  into  a  Senflefs  and  Incon- 
fiderate  State,  is  All  over,  and  he  has  Now  time  only 
to  Behold  his  Vices  with  Trembling  and  Remorfe. 
The  feeming  Diftance  of  Eternity,  and  the  Flourifhing 
State  of  Health  he  has  fo  long  enjoyed  \  (the  fpecious 

.  Arguments  whereby  the  Senfual  Man  Deceives  himfelf,) 
'are  Now  feverely  Confuted,  and  his  own  Convi^lions 

*  aflure  him,  tho*  too  late,  that  'tis  III  trufting  to  a 
Death-Bed  Repentance. 

But,  idly^  That  which  does  moftly  Imbittcr  the 
Death  of  the  iSenfual  Man,  is  the  Difmal  Apprehenfioi 

of 


io6       The  Art  of  T)yhig  well. 


of  a  Future  State.   When  he  Refle£ls  upon  what  he 
has  Done,  and  Confiders  what  he  is  like  to  Suffer 9 
when  he  Obfervcs  That  Ail  Behind  hirii  is  Guilt,  and 
that  All  Before  him  is  Deftru^ion,  what  Damps  and 
Shiverings  do  then  lhake  his  Affrighted  Mind  ?  How 
does  he  Tremble,  and  look  Pale  at  the  Confideration 
of  a  Future  Judgment  ?  The  near  Approach  of  Death 
prefents  him  with  a  furprifiing  Scene  of  Fears  a^id  Dan- 
gers*, of  fuch  Fears  as  he  cannot  overcojyv:,  of  fuch 
Dangers  as  he  can  by  no  means  avoid,  ana  which  in- 
deed he  is  forced  to  Believe,  tho'  he  is  never  ^  Unwil- 
ling to  Believe  them.   For  the  Truth  of  it  is,  That  no 
Man  has  fo  True  a  Profpe^l  of  another  World,  as  he 
that  is  going  out  of  This  *,  for  the  Cares  and  Concerns 
of  Life  are  apt  to  engage  the  Thoughts  of  the  Befl  Men 
too  far,  much  more  the  Defires  of  thofe,  who  have 
fixed  their  Wearts  upon  the  Delights  of  it.    But  when 
the  Relifh  of  thefe  worldly  Enjoyments  is  taken  off  by 
Weaknefs  and  Infirmity,  the  Soul  of  Man,  always  an 
Aflive  and  Bufy  Principle,   is  wholly  Converfant  ^for 
be  has  no  other  Thought  to  Converfe  with;  in  the 
Thoughts  of  a  Future  State.    Bat  what  Satisfaction,  ac- 
cording to  the  befl  Principles  of  Reafonand  Revelation 
can  fach  a  Confidention  afford  the  Senfual  Man  ?  The 
Principles  of  Natural  Reafon  convince  him.  That  Vir- 
tue only  entitles  him  to  a  Reward,  and  that  there  is  a 
.Natural  Connexion  between  Sin  and  Punifhmenf,  and 
Revelation  affarcs  him  him  how  great  this  Pun ifhment  . 
is  \  and  his  own  Con fcience  falls  in  with  the  Evidence 
of  Scripture^  and  convinces  him,  that  this  Punifhment 
waits  him  in  another  World.  Go^  ye  Curfedy  into  Ever- 
l^riiii  ErCf  prepared  for  the  Devil  and  his  Angel Sy  is 

the 


The  Art  of^ying  wdl.  loj 

the  Dreadful  Sentence  which  his  own  Convi£lion  applies 
to  himfelf.  But  what  Thought  can  Reach,  or  what 
Tongue  can  exprefs  the  Terrors  that  afflict  his  Soulf 
The  Torments  of  the  Damned,  no  lefs  than  the  Hap- 
pinefs  of  the  BlefTed,  are  Inconceivable  ;  and  the  (ad 
and  fure  Expectation  of  Punifhment,  is  but  one  Re- 
move from  the  Punifhment  it  felf. 

As  the  Principal  Reafon  why  Men  live  fenrual!/,  and 
therefore  die  miferably  is  the  Want  of  true  Chriftian 
Courage  and  Refolution,  in  tamely  giving  way  to  the 
Allurements  of  Pleafure,  and  a  great  Wiint  of  Faith, 
in  not  erflarging  their  Profpeft  to  Things  that  arelnvifi- 
ble  J  the  only  way  for  a  Man  to  adl  fuitably  to  the 
-Dignity  of  Human  Nature,  and  the  Honour  of  the 
Chriftian  Profellion,  is  to  Look  beyond  the  Grave,  to 
^Believe  what  he  cannot  Coiwprehend,  and  to  Refift 
with  Vigour  the  Force  and  Power  of  his  fpiritual  Ene- 
mies :  For  as  his  Courage  and  Refblution  will  carry 
Eim  thro*  all.  the  Temptations  of  Fleih  and  Senfe  in 
this  World,  fo  will  his  Faith  lead  him  into  another  > 
The  One  will  enable  him  to  be  Stedfafi,  Vnmoveahley 
and  Always  Abounding  in  the  Work  of  the  Lord'^  the 
Other  Affuring  him,  That  his  Labour  fljall  not  be  in  vain 
in  the  Lord  \  I  Cor.  xv.  58.  The  Chriftian  Religion  is 
a  State  of  Warfare,  Jefm  Chrifi  himfelf  is  called  the 
Captain  of  his  Salvatisn-y  the  Enemies  he  Contends  with 
^are  the  Worlds  the  Flejh^  and  the  Devil^  the  Armour  he 
is  exhorted  to  put  on^  is  the  Breafl-plate  of  Righteoufnefsj 
the  Sword  of  the  Spirit^  and  the  Shield  of  Faith  >  and 
Heaven  it  felf  is  the  Reward,  when  he  Fights  and  Over- 
comes. What  is  there  in  all  thefe  Expre (lions  that  feerps 
to  favour  and  countenance  an  Idle  and  Unadive  Life  ? 

What 


^2o8      The  An  oj  T>ytng  <weU. 

What  ratlier,  that  does  not  alarm  the  whole  Man,  and 
fummon  his  Braved  Refolutions,  in  fighting  the  goad 
Fight  of  Faith  ?  This  is  the  ViElory  that  triumphs  not 
cnly  over  the  Worlds  but  Death  alfo.  If  a  Man  go- 
verns himfelf  by  a  Firm  Belief  of  Things  Eternal,  the 
Pa  (live  Duties  of  Chriftianity  will  never  Terrify  and 
Affright  him-,  he  will  bring  his  Flefhly  Appetites  in 
Subjedlion  to  Reafon  and  Faith,  which  at  laft  fhall  be 
fwallowcd  up  in  Fifion  and  Enjoyment. 


C  H  A  P.  XIIL 

The  Conclusion  of  the  Whole    or,  the  Sum  and  Suhfimce 
of  the  Art  of  Dying  well  Con fiderd,  and  Ai^lfd. 

AS  Religion  is  generally  looked  upon  as  a  PraElical 
Science.)  and  the  Truths  of  it  are  fupported  by 
Clear  and  Evident  Principles,  I  think  I  may  be  fairly 
allowed  to  Argue  from  fuch  Principles  in  the  following 
manner :  The  Pleafures  and  AffliU:ions  of  this  Prefent 
Life  are  Light  and  Momentary  the  Delights  and  Suffer- 
ings of  a  Future  State  are  Great  and  Infinite.  The  only 
.  inference,  which  by  the  Rules  of  Divine  Philofophy^  a 
Chriftian  can  draw  from  thefe  Premifes,  is,  That  he 
ought  to  h€t  in  Proportion  to  the  Value  of  Things 
c^.nd  to  determine  his  Choice  accordingly.  A  ihort 
Af?AEi\on  is  to  be  undergone  with  Patience  in  this 
World,  for  the  Attainment  of  an  endlefs  Pleafure.  It 
is  much  Better  for  him  to  forego  a  Tranfitory  Pleafure 
ia  this  Life,  than  to  Forfeit  an  Infinity  of  Happinefs 
in  the  Next.  The  AfEictions  here  are  Rewarded 
with  Future  Glory,  and  all  Worldly  Delights  do  gene: 

rally 


The  Art  of  Dying  well,  ^lo^ 


rally  end  in  Eternal  Punifhment,  the  Former  are  the; 
moft  Eligible  of  the  Two:  And  that  there  is  as.mudi 
Difference  between  the  Pleafures  and  Sufferings  of  this 
and  the  next  Life,  as  there  is  between  Time  and  Eter- 
nity. Thefe  are  the  Divine  Maxims^  by  which  that 
Good  Man  governs  himfelf  who  Contemplates  his  Lat- 
ter End. 

To  learn  therefore  the  Art  of  Dying  wclij  with  more 
Eafe,  and  with  more  Difpatch^  the  beft  way  is  not  la 
much  to  apply  himfelf  to  Books^  and  Difcourfes  on  the 
SuhjeEi  of  Mortality,  and  the  Uncertainty  of  Humart 
Life,  tho'  ^fuch  Inftruclions  be  of  great  Ufe  and  Advan- 
tage to  hijii  j  but  Frequently,  and  with  great  Intenfnefs 
of  Thought  to  confider  the  Difference  there  is  between 
Time  and  Eternity,  and  the  great  Difproportion  there  is 
between  the  Pleafures  of  Senfe^  and  thofe  of  Religion  ^ 
and  this  let  him  do,  not  to  make  himfelf  more  Ingeni- 
ous, but  more  Holy  5  not  to  Increafe  his  Knowledge^ 
but  to  Improve  his  Virtue.  And  to  Eftablifh  himfelf 
more  Firmly  in  the  Principles  of  Holy  Living,  let  him 
Refie£l  alfo  on  the  Examples  of  thofe  who  are  now 
Dead*,  whether  of  Perfons  who  have  been  Eminent  for 
Holinefs,  and  have  therefore  Dy'd  in  a  State  of  Grace 
and  Favour  with  God  ^  or  of  fuch  who  have  lived  Wick- 
edly, and  have  therefore  Dy'd  under  the  faddeft  Ap- 
prehenfions  of  Futurity,  and  a  Reafonable  Fear  of  the 
Divine  Difpleafure.  To  eafe  my  Reader  of  the  Trouble 
of  Searching  for  any  Examples,  I  fhall  Produce  from 
Revelation  Three  very  Renlarkeable  Inftances  of  his 
Kind',  fuch  as  if  ducly  Confidered  cannot  fail  to  have 
the  ftrongeft  Influence  upon  the  Minds  and  Confciences 
of  Men.   The  Firft^  I  fball  - mention  is  that  q{  Puhlick 

E  e  Perfo/2Sy 


•2 1  o       The  Art  of  well. 

Terfo?7s^  fuch  who  were  Advanced  to  the  Higheft  Poft  of 
Government.  The  Secondj  is  what  Relates  to  Lay  Per- 
fons  Confider'd  in  their  Private  Capacity.  The  Third^  is 
the  Example  of  fuch  as  were  Mimfiers  md  Stewards  of 
the  Myfteries  of  God. 

The  Flrfl  Example  is :  That  of  Saul  and  David.  Saulj 
the  firft  King  of  the  Jews^  when  in  a  Private  Capacity, 
and  low  Circumftances,  was  a  Man  of  fo  Remarkeable 
a  Piety,  that  he  was  fcarce  exceeded  by  any.  Upon  his 
Advancement  to  the  Regal  Authority,  he  changed  his 
Life  with  his  Fortune,  and  Degenerated  into  a  Profligate 
Sinner.  He  Perfecuted  Innocent  Davidj  «ven  unto 
Death*,  and  that  for  no  other  reafon,  but  becaufe  he 
was  Jealous  that  he  would  Succeed  him  in  his  Govern- 
ment. After  a  Reign  of  Twenty  Years,  he  was  Slain 
in  Battle,  and  Dy'd  a  Miferable  Death.  David  on  the 
other  hand,  a  Holy  and  a  Juft  Man ,  being  Dedar'd 
King  in  his  Room,  Governed  that  People  with  equal 
Piety  and  Prudence,  for  the  fpace  of  Fourty  Years*,  and 
after  he  had  pafled  through  a  great  Variety  of  Perfecu- 
tion,  full  of  Years  and  Virtues,  at  laft  Dy'd  in  Peace, 
and  in  the  Favour  of  God. 

Let  us  now  make  the  Comparifon,  between  the  Com- 
forts and  the  Sufferings  of  thefe  two  Honourable  Prin- 
ces, and  fee,  which  of  them  had  Learnt  the  Art  of 
Holy  Living  and  Dying,  to  the  beft  Advantage.  The 
Pleafure  of  Governing,  a  Pleafure  which  the  Ambition 
of  Men  does  moftly  AfFeft,  was  in  a  great  meafure  aba- 
ted, by  that  Inveteracy  where  with  he  Perfecuted  Da-- 
vid.  This  Mixture  of  Malice,  and  Pleafure  was  all  he 
could  pretend  to,  while  he  Lived  in  this  World.  What 
Succeeded*,  was  all  Pain  without  any  Mixture  of  De- 
light; 


The  Art  of  Dying  ^ell.      1 1 1 

light*,  Endlefs,  and  Excefllve  Torment  without  any 
Hopes  of  Redrefs.  His  Soul,  the  more  Noble  Part  of 
him,  has  now  for  Two  Thouiand  Years,  and  upwards, 
layn  under  the  moft  Inexpreffible  Pains*,  Pains  that  are 
Intolerable  for  a  Moment,  and  yet  fuch  as  muft  be  born 
to  all  Eternity.  The  Cafe  of  Bavli  is  far  otherwife? 
in  the  Gourfe  of  a  Life  of  Seventy  Years,  tho'  his  Suf- 
ferings were  Great,  and  his  Affliftions  Many,  yet  the 
Refrefhments  of  Confcience,  and  his  Spiritual  Compla- 
centies  fortify'd  his  mind  amidft  all  his  Difficulties  *,  of 
which  he  ^has  Cheerfully  aflur'd  us  in  his  Tfalms  of 
Praife  and  Thankfgiving.  A  Life  fo  Regular,  fo  Uniform 
as  this,  was  at  laft  Crbwn'd  with  an  Unmeafureable 
Duration  of  Happinefs,  with  the  Blefled  Society  of 
Angels  and  God,  and  the  Delightful  Profpeft  of  a  Blef- 
fed  Eternity  to  come. 

The  Reader  may  learn  from  hence,  that  neither  the 
Greatnefs,  nor  Goodnels,  nor  Wickednefs  of  Men  can 
fecure  them  from  the  Grave  *,  That  no  Man  is  fo  High  as 
to  be  above  giving  an  Account  to  God  of  all  his  Aftions, 
and  That  it  is  worth  while  for  Men  in  the  moft  Eminent 
Stations  to  Live  well,  only  that  they  may  Dye  fo.  For 
what  Comparilbn  is  there  between  a  Tranfient  Pleafure, 
and  an  Eternal  Punilhment  ?  Who  would  wifli  to  enjoy 
the  moft  Pure  Unmingled  Delights,  without  the  leaft 
Interruption,  for  the  whole  Compafs  of  Life,  provided 
nothing  was  to  follow ,  but  Vnquenchable  Fire  ?  If 
a  Man  duly  confiders  the  Eternity  of  Hell-Torments, 
the  Amazing  Thought  is  fufficient  to  Soften  the  moft 
Obdurate  Heart,  and  melt  it  down  into  Contrition  and 
Repentance  *,  for  altho*  a  Confideration  of  the  Joys  of 
Heaven,  and  of  the  Love  andGoodnefs  of  God  to  Man- 

E  e  2  kind, 


Ill       The  Art  of  ^ywg  well. 

kind,  may  fometimes  engage  Men  in  a  Filial  Obedi-  - 
ence  to  him     yet  there  is  nothing  which  ftrikes  fo 
Powerfully  upon  the  Confcience  of  a  Wealthy  and  Ho- 
nourable Sinner,  who  has  greater  Power,  and  lays  un- 
der greater  Temptations  to  do  Evil,  as  the  Terrour  of 
Damnation.    Knowing  therefore  this  Terrour  of  the  Lordj 
I  would  Perfwade  Men\  1  would  Perfwade  them  with 
j^ll  the  Force  of  Divine  Eloquence  to  look  beyond  the 
Grave,  to,  the  laft  IlTue  and  Gonfequence  of  Things  ^ 
for  this  Reafon  I  would  Advife,-  1  would  Entreat,  I 
would  Befeech  them  to  be  Happy.    How  often  does 
God  warn  them  by  the  Exemplary  of  Livel'  of  Good 
Men,  and  , by  the  Punifhment  of  the  Wicked?  How 
does  he  Call  upon  them  by  Sicknefs  and  Difeafes,  by 
Graves  and  Monuments,  .by, Death  and  Judgment,  by 
Heaven  and  Hell,  to  mind  the  Things  that  belong  to  their 
Veace^  before  they  are  hid  from  their  Eyes. 

The  next  Example  I.  ihall  Mention  is:  That  of  the 
Rich  Many,  md  Laz.arus'^  which  Relates  to  every  Man 
in  his  Private  Capacity,  and  which  indeed  -ag  it  is  the 
Cafe  of  aJl  the  Lalty^  from  the  Creation  either  in  this  or 
the  next  World.  The  Rich  Man  j  tho' his  Pleafures 
w^ere  hnt  Short,  continually  Pamper'd  himfelf  with 
high  feeding,  and  Lived  up  to  the  height  of  Luxury  and 
Eafe.  He  fpared  no  Experices  in  his  Treats,  and  En- 
tertainments, and  made  as  great  a  Figure  in  Drels 
and  Equipage  as  poflible.  He  was  clothed  in  Purple y 
and  fine  Linn^ny  and  fared  Sumptuoufly  every  J)^y.  The 
Beggar  was  as  Remarkable  for  his  Poverty,  as  the  Other 
v^as  for  his  Abundance.  His  Body  was  doubly  Aifflidled 
v^^ith  Pain  and  Hunger,  his  Soul  almoft  quite  funk 
with  the  Fears  pf  Starving,  and  all  the  Relief  he  had 

was 


The  Art  of  ^ytng  well.       a  1 5 

was  only  from  the  Dogs,  tho'  more  ComjlafTionate  thari 
their  Mafter.  But  fee  the  furprizing  Change,  which 
Death  makes  in  the  Conditions  of  Men  !  The  Rich 
Man  Dies  and  Defcends,  with  ali  hi$  Vices  about  him, 
into  Hell  *,  Laz.arus  alfo  Dies  ^  but  is  carryed  by  the 
Angels  into  Abraham^  'hofom.  The  Rich  Man^  after  a 
Short  Life  of  Eafe  and  Pleafure,  entred  into  a  State 
of  Eternal  Punifliment  ^  the  Pious  and  Patient  Laz^arns^ 
after  a  Jhort  Affli^ion  -which  was  hut  for  a  Moment^  does 
now  Enjoy  a  far  more  exceeding-,  and  Eternal  Weight  of 
Glory,  The  Opinion  we  conceive  of  the  Happinefs  of 
others  is  generally  Falfe.  We  are  apt  to  Form  a  Judg* 
nient  of  the  Happinefs  of  Men  in  this  World,  from  a 
Confideration  of  the  Honours,  or  Riches,  or  Pleafures 
they  Enjoy,  or  the  Favour  and  Countenance  of  This, 
or  That  great  Man  ^  whereas  we  ought  rather  to  take  an 
Eftimate  of  them  from  their  Virtues,  their  Moral  Ac^ 
compliftiments,  and  thofe  Excellent  Difpofitions  of  Soul, 
which  alone  Qualify  them  for  the  Enjoyment  of  Hea^ 
venly- Glory.  It  is  not  Improbable,  that  if  we,  who 
are  now  Alive,  had  lived  in  the  time  of  thefe  Men,  that 
nioft,  if  not  all  of  us,  had  over-looked  the  Profped  of 
a  Future  State,  and  rather  defired  the  Happinefs  of  tkc 
One,  than  the  Miferable  Poverty  of  the  others  but  novr 
we  {ee,  and  are  Convinced,  that  the  Condition  of  thele 
Men  is  quite  Reverfed-,  That  Luxury  and  Intemperance, 
|S  now  receiving  its  Punilhment  in  the  Regions  of  De- 
■  j({>air,  whilft  Afflifted  Piety  Exalts  its  head  with  Tri- 
'uiiiph  in  the  Heavenly  Jerufalem.  We  have  now  Dif- 
ferent Views  of  Things,  and  can  Diftinguifh  between 
the  Means  which  lead  to  our  Happinefs,  and  fuch  as 
really  Prevent  it.  Why  therefore  in  this  time  of  Pro- 
bation,' 


114-      The  Art  of  T>ywg  "well. 


bation ,  when  we  have  a  Convenient  Opportunity  to 
make  the  heft  Choice   When  vs'e  Obferve  from  the  Re- 
wards, and  Panifhments  of  others,  what  our  own  Con- 
dition is  like  to  be*,  I  fay  why  do  not  thefe  Examples 
Excite  us  a  Holy  Emulation  of  attaining  to  thofe  Re- 
wards which  feme  of  them  do  now  Enjoy,  and  a  Reli- 
gious Dread  of  thofe  Punifhments  which  others  do  now 
SolFer?  I  do  not  hereby  Perfwade  Men  to  a  Moapifh 
Aufterity,  and  an  Entire  Averfion  to  fuch  Things,  as 
God  has  been  pleafed  to  Create  for  the  ufe  of  Man. 
The  Innocent  Enjoyments  of  Life  do  in  fome  Refpedls  qua- 
lify Men  for  the  Offices  of  Chriftianity  ^  and  there  is  no 
inconfiftency  between  Religion  and  Affluence.  Nay. 
it  is  very  certain,  that  a  Man  is  more  Capable,  by  a 
Large  Income,  and  a  Confiderable  Eftate,  to  be  more 
Vihfal  and  Beneficent  to  Mankind,  than  he  would 
©therwife  be.    Bat  -it  is  One  Thing  for  a  Rich  Man 
to  be  Charitable,  and  another  to  be  Luxurious*,  The 
Great  Examples  of  j4hraham^  of  David^  of  Job  are  a 
SuflTcient  Dire£lion  to  a  Rich  Man,  in  the  Management 
of  a  Large  Fortune.    Thefe  Holy  Men  amidft  all  their 
Abundance,  retained  only  a  Competency  for  Themfelves : 
Nay,  indeed  they  retrenched  Themfelves,  that  thej^ 
might  have  to  give  to  the  Neceflities  of  others*,  and 
preferved  at  the  fame  time  their  Innocence,  and  tKejr 
Charity  too.  ^  \ 

The  Confideration  of  this  Example  on  the  other  Hand, 
ought  to  be  aOfeAtConfolation  to  Poor  Men  *,  viz..  That 
their  Poverty  itfelf  is  no  ways  Criminal  ^  Nay,  that  li  is 
in  many  refpe^ls  a  Security  to  them  againft  thole  Tempta- 
tions, to  which  the  Rich  are  moll  expofed.  Itlnftru(f1:s 
them  farther  that  the  Happinefs  of  Men  is  not  to  be 

Meafured 


The  Art  of  Trying  well.  115 

Meafured  by  any  Outward  Circumftances  of  Life  and 
Fortune  in  this  World,  That  they  have  as  Good  a  Tide 
to  a  more  Lafting  Inheritance  as  the  Rich  Man  has^ 
And  Lafilyy  That  the  Affliftions  which  they  now  Suffer, 
if  they  bear  them  with  Patience  and  Refignation,  will 
at  laft  be  Rewarded  with  Fullnefs  of  Joy.  In  ftiort  this 
Example  both  of  the  Rich  Man^  and  the  Be^ar^  and 
the  Different  State  of  Rewards  and  Punifhnients  they 
now  are  in,  will  Convince  all  Mankind  of  this  Impor- 
tant Truth  \  That  only  the  Righteous  Man  can  Bye  Hap^ 
pily*  The  Natural  Fears  of  Death,  to  which  we  are  all 
Subje£l,  jhe  Impartial  Voice  of  our  own  Conlciences, 
and  the  Teftimony  of  the  Holy  Scripture  do  Conftantly 
repeat  the  Evidence  of  it  upon  our  Minds.  What  then 
can  be  the  Reafon,  That  Men  fliould  thus  ad  againft 
Light  and  Convi£lion  ?  Why  indeed  the  Principal  Rea- 
(bn  is^  That  the  Contemplation  of  Death  is  too  Melan- 
choly a  Thought*,  it  is  apt  to  Rouze  the  Confcience 
alittle,  to  Difturb  them  in  their  Pleafures ,  and  to 
Sour  the  Enjoyments  of  Life,  Thcfe,  it  is  to  be  feared," 
are  generally  the  Thoughts  of  Rich  Men,  who  are  apt 
to  Flatter  Themfelves,  by  reafon  of  their  Superiour 
Fortune,  That  God  has  Indulged  them  in  a  Greater 
Latitude  of  Life  than  other  Men*,  And  therefore  that 
they  are  not  fo  ftridly  tyed  up  to  the  Obligations  of 
Religion  and  Confcience.  But  thefe  Men  would  do  weiji 
to  Confider,  T  hat  no  Difference  in  the  Outward  Circum- 
ftances of  Life  can  Vacate  the  Obligations  of  Duty^ 
And  that  as  they  are  entrufted  by  Providence,  with 
Great  Powers  of  doing  good,  than  other  Men,  a  greater 
Improvement  of  thofe  Talents  which  they  have  Re- 
ceived, is  Expeded  from  them. 

'  The 


II 6      The  Art  of  7)ymg  well. 

The  Laft  Example  of  the  Lives  and  Deaths  of  Good 
and  Bad  Men,  which  I  fhall  now  Produce  is  That  of 
Judas  md  Matthias,  which  relates  wholly  to  the  Clergy 
And  the  Confideration  of  it,  may  be  great  Ufe,  and  Ad- 
vantage to  them.  The  Cafe  of  Judas  was  Milerable  be- 
yond expreffion,  infomuch  That  he  was  neither  Happy 
in  This^  nor  in  the  other  World.  Tis  true  indeed 
that  for  the  fpace  of  Three  Years  he  continued  in  a 
Firm  Obedience  to  his  Lord  and  Mafter  *,  but  his  Cove- 
toufiiefs  at  laft  prevailing  over  his  Duty,  he  Bafely  be- 
trayed him.  But  what  was  the  Confequence  of  this 
Treachery  and  Rebellion?  The  Devil  who  had  Prompt- 
ed him  to  fo  Flagrant  a  Wickednefs,  Punifhes  him  for  it. 
The  Execrable  Tray  tor  falls  into  Defpair,  his  Guilt 
obliges  him  to  Return  the  Money  he  had  received  for 
his  Treafon  ^  And  his  Guilt,  and  his  Defpair  together 
make  him  his  own  Executioner  ^  fo  that  his  Villainy  at 
laft  Concluded  with  the  Lofs  of  this  Temporal  Life, 
and  the  Punifhment  of  Eternal  Death.  This  was  the 
Reafbn  why  our  Blefled  Saviour  Pronounced  that  Dread- 
ful Sentence  upon  him^  Tloat  it  had  been  Good  for  him-t 
if  he  had  not  been  Born :  Matt.  26.  24.  The  Behaviour 
of  the  Good  Matthias^  who  fucceeded  him  in  his  Apo- 
filefhip,  was  far  Different.  His  Coifrage  was  Equal  to 
his  Virtue,  and  neither  the  Profpeft  of  Gain,  noir  the 
Fear  of  Danger,  could  draw  him  from  a  Steady  Fideli. 
ty  to  his  Lord.  For  tho*  he  laboured  much  in  the  Mini- 
ftry,  and  fuffered  hard  in  the  Difcharge  of  it,  yet  as 
his  Conftancy  and  Refolution  conquered  all  Difficulties, 
he  now  enjoys  that  Supreme  Happinefs,  the  Belief  of 
which  fupported  him  under  all  the  Calamities  of  this 
J,ife  \  An^i     Reigns  Triumphantly  mihChrift  in  Heaven, 

whom 


The  Art  of  Dying  well.       a  i  y 


whom  he  Served  Faithfully  upon  Earth.    The  Confider- 
ation  of  Thefe  Examples  in  the  Ldjl  place,  will  be  of 
Great  Service  to  the  Clergy  in  Engaging  them  to  Live 
up  to  the  Dignity  of  their  Mmifierldl  Office^  That  fo 
they  may  Dye  in  the  Fear  and  Favour  of  God. 

And  in  Order  to  this*,  I  would  Exhort  and  Perfwade 
them  in  the  Flrfi  place,  to  Abftra^  themfelves,  as  much 
as  Poffible,from  tdo  Great  a  Familiarity  with  the  Worlds 
and  to  Renounce  as  far  as  Human  neceffity  will  give  them 
leave,  all  Covetous  Defires  of  the  Riches,  Pleafures,  Ho- 
nours, and  Preferments  of  it.    A  Good  Clergyman  is 
commanSed  to  have  no  other  Inheritance,  Compara-^ 
tively  Speaking^  but  God  only.    O  the  Height  and 
Eminency  of  Sacredotal  Perfeci:ion  !  Which  Dies  to  the 
World,  that  it  may  Live  unto  God^  which  Difclaims 
all  Right  to  the  Creatures,  that  fo  it  may  entirely  Pof- 
fefs  the  Infinite  Creatour,  and  be  PofifeiTed  by  Him. 
This  is  the  Senfe  of  that  Expreffion  of  the  Tfalmiji^ 
7 he  Lord  Htmfelf  is  the  Portion  of  mine  Inheritance^  and 
of  my  Cup\  The  meaning  of  which  words  is  not*.  That 
God  (hall  be  one  Part  of  his  Inheritance,   and  ths 
World  another-,  but  This ^  That  as  he  has  Confecrated 
himfelf  by  his  Ordination  to  the  Service  of  God,  What- 
foever  Pleafure  or  Profit  the  World  may  Flatter,  him 
with,  he  may  enjoy  them  in  God  only,  who  is  the 
Sufficiency  of  all  Things.   Whatfoever  Worldly  Advan- 
tages he  has  Renounced,  or  Difpifed,  or  has  given  to 
the  Poor, Thou  0  God  haft  carefully  Layed  up  for  him,and 
in  thy  own  good  time  wilt  Reftore  it  to  him*,  not  in 
Things  Corruptible,  but  in  Thyfelf,  who  art  the  Inex- 
hauftible  Fountain  of  all  Good :  This  alfo  is  the  Opinion 
of  St.  Ber-nard^ixi  his  Lives  pf  the  Clergy.    A  Clerg^imany 

F  f  fays 


11 8       The  An  oj  Dying  well. 

Ays  he,  whofervesthe  Church  of  Chriji,  ought  to  Confider 
from  whence  his  Name  is  Derived^  and  to  Anfwer  the 
Dignity  of  his  Charalier,  They  are  therefore  called  Clergy, 
meny  becaufe  They  are  of  the  Inheritance  of  the  Lord^  or 
becaufe  the  Lord  is  Their  Inheritance.  Now  he  who  In-- 
herits  the  Lord^  or  whom  the  Lord  Inherits,  ought  to  Be- 
have  himfelf  in  fo  Devout  a  Manner^  as  equally  to  Pofefs 
and  be  Foffeffed  by  him. 

The  next  Duty  of  a  Good  Minifier  of  Jefus  Chrift 
in  order  to  a  Happy  Death,  is,  To  Live  an  Innocent 
and  Ufeful  Life  *,  or  in  St.  Paul's  words  \  To  put  on  the 
new  Man'^  which  after  God  is  Created  in  Righp^oufnefs^ 
and  true  Holinefs.  Eph.  4.  24.    It  is  not  only  Necef- 
fary  for  him,  to  Renounce  the  World,  but  alfb  to  Live 
Above  it.   To  put  on  the  New  Man  is  a  Phrafe  ufed  by 
the  Apoflle  to  Signify  our  Imitation  of  Chrift^  in  Oppo- 
fition  to  another  Exprefion  in  Scripture  of  Putting  offtht 
the  Old  Man  ^  that  is,  Adam^  who  TranfgrefTed,  and 
therefore  Fell.    To  be  Created  in  Right eoufnefs  and  true 
Holinefs^  is  not  only  to  live  up  to  the  Principles  of 
Juftice,  and  Moral  Honefty  ^  but  alfo  to  Excel  in  the 
Higheft  Perfeftion  of  Chriftian  Obedience,  and  to  Con- 
form himfelf,  as  near  as  he  can,  to  the  Image  of  his 
Mafter,  Who  did  no  Sin^  neither  was  any  guile  found  in 
his  Mouth  I  Pet.  2.  22. 

The  Laft  Duty  of  a  Good  Minifter  of  Jefus  Chrifi 
in  Order  to  a  Happy  Death,  is*,  To  Behave  himfelf  in 
all.,  the  Offices  of  his  Holy  Profeflion,  not  only  with 
Decehce  and  Gravity  ^  but  alfo  with  Diligence  and  De- 
votion, and  a  Religious  Fervour  of  Mind.  I  (hall  only 
mention  at  prefent  the  Holy  Euchanfl^  as  being  the  mod 
Venerable  O^ce  of  the  Chriftian.  Religion  j  Is  it  there- 
fore 


The  Art  of  Tfjing  well.       a  1 9 


fore  to  be  Performed  in  a  Cold,  a  Carelefs,  Unatten- 
tive  Manner?  The  Immaculate  Lamb  of  God  is  there 
Spiritually  offered*,  with  what  Angelical  Purity,  with 
what  Humble  Reverence  therefore  ought  the  Holy  Sacrl- 
ficer  to  be  Cloathed,  who  Prefents  the  Offering?  See 
what  Awful  Sentiments  St.  Chrlfojlom^  in  his  Book  of 
the  Trtefihood  had  of  the  Solemnity  of  this  Feafi !  In  the 
time  of  Celehrationj  fays  he,  The  Angels  themfdves  Ac-^ 
company  the  Prieft:^  the  Whole  Order  of  the  Heavenly  Po- 
rvers  are  in  Extacy^  and  the  Altar  is  Filled  with  the  Praif- 
€s  of  the  H^eavenly  Hoji.  St.  Gregory^  no  lefs  Seraphical- 
ly  ExprefTes  himfelf  to  the  fame  Purpofe.  What  Chrijliany 
lays  he,  can  douht^  whether  the  Heavens  open-,  in  the  Con- 
fecration  of  the  Element Sy  at  the  V lice  of  the  Prieji  ?  Whe^ 
ther  the  tAngelw  Chour  do  not  attend  the  Service  ?  Nayy 
Whether  Heaven  and  Earthy  Things  Vifihle  and  Jnvifihle 
are  not  United  together^  at  that  time^  in  Harmony  and 
Traifef  What  !  Shall  Thrones,  and  Dominions,  Prin- 
cipalities, and  Powers  Appear  in  Honour  of  this  Sacri- 
fice, and  (hall  he  who  Officiates  demean  himfelf  with 
Indifference,  and  Indevotion  ?  Shall  he  Hurry  over  the 
Holy  Of^ce  of  the  Church  in  a  Thoughtlefs  Inconfide- 
rate  Manner  ?  This  is  to  Mock  God,  to  bring  a  Con- 
tempt on  Holy  Things,  and  to  give  occafion  to  Licen- 
tious Men  to  Blafpheme. 

This  therefore,  upon  the  whole,  is  the  moft  Religi- 
ous Exercife  of  F,.eafon  in  all  Orders  and  BilUnHions  of 
Men,  and  What  indeed  will  have  the  Strongeft  Influence 
upon  them  in  their  Improvement  in  the  Art  of  Dying 
well  namely  to  Diflinguifh  between  the  jPleafares  of 
Earth  and  Heaven  *,  To  Look  beyond  the  Grave,  and  to 
Live  in  a  Conftant  Contemplation  of  Things  Invifible. 

F  f  a  For 


\ 


a  The  Art  of  ^jing  well. 

For  the  Apoftles  Reafoning,  with  which  I  fliall  Con- 
clude, will  always  hold  Good,  and  the /Death  of  the 
Righteous  Man  will  Convince  him  of  the  Truth  of  it, 
viz.  That  our  Light  AffliUions  which  are  but  for  a  1^9- 
ment^  will  work  for  us  a  far  more  Exceeding  and  Eternal 
weight  of  Glory  '^  While  we  look  not  at  the  Things  which 
are  feen^  hut  at  the  Things  which  are  not  feen  *,  For  the 
Things  which  are  feen  are  Temporal^  but  the  Things  which 
are  not  feen  are  Eternal, 


SOME 


SOME 

PRAYERS 

Preparatory  to  a  Happy  Death ; 
To  be  ufed  in  the  Time  of 
Health. 

A  grayer  for  a  Holy  and  J^irtuous  Life. 

Almighty  God  the  Fountain  of  all  GraceJ 
a,iid  the  Author  of  all  Holinefi,  who  by 
Thy  Divine  Spirit  doft  Guide,  Direft, 
andSanftifyThe  Hearts  of  Thy  Faithful 
People  do  Thou  excite  in  me  liich  a  Lively  and 
Aftive  Senfe  of  thy  Love  towards  me,  as  may  pro- 
voke me  to  Love  Thee  above  all  Things.  Inlplre 
my  Soul  with  fuchan  awful  Reverence  of  Thy  Ma- 
jefty,  as  may  make  me  Fearful  to  offend  Thee  i 

with 


'2  7  7      The  Art  of  Dying  well. 

with  fuch  a  Firm  Belief  of  Thy  Providence  as 
may  always  Encourage  me  to  Truft  and  Confide 
in  Thee    with  fuch  lafting  ImprelTions  of  Thy  Mer- 
cy and  Goodnefi  towards  me,  as  may  Convince  me 
that  all  Returns  of  Duty,  Gratitude,  and  Obedi- 
ence, are  due  unto  Thee.    Grant  that  I  may  De- 
vote that  Life,  which  Thou  haft  given  me,  en- 
tirely to  Thy  Service  *,  that  lb  my  Will  may  be 
Conformable  to  Thine  in  all  Things  *,  and  that  I 
may  Purify  myfelf,  even  as  Thou  art  Pule.  Give 
me  Grace  Conftantly  to  follow  the  BlefTed  Example 
of  Thy  Son  Jefus  Chrift,  that  fo  I  myfelf  may  be 
an  Example  to  others,  in  all  Holy  Converfation 
and  Godlinels.    Let  not  the  Prefent  State  of 
Health  I  now  enjoy,  nor  the  leeming  Diftance  of 
Eternity,  make  me  Carelefi  and  Negligent  in  Pro- 
viding for  my  Laft  Hour ;  but  Give  me  Strength 
and  Refolution,  not  only  to  Conftcrate  the  Firft- 
Fruits  of  my  Age  to  thy  Glory,  but  to  Continue 
Always  in  well-doing  \  That  lb  my  whole  Spirit, 
Soul,  and  Body,  may  be  prelented  Blamelefi  at 
the  Coming  of  Thy  BleiTed  Son,  My  Lord  and 
Saviour  "Jefus  Chrljf.  Amen. 


j4  Prayer 


The  Art  of  Dying  wcU.       a  a  5 


A  Trajerfor  a  Contemp  of  the  World. 

OHoIy  and  moft  Merciful  Saviour,  who  haft 
Taught  me  both  by  Thy  Precept  and  by 
Thy  Example,  That  I  muft  Dye  to  the  World,  if 
I  would  Live^to  Thee  *,  Convince  me  by  thy  En- 
lightning  Grace,  how  Empty  and  Inlufficient  all 
worldly  Enjoyments  are,  to  fill  the  Defires  of  an 
Immortal  Soul.  Let  not  the  Splendour  of  Great- 
nefe,  nor  the  Allurements  of  Pleafure,  nor  the  De- 
lights of  Senfe,  nor  the'  Love  of  Riches  ever  lb 
far  Prevail  upon  me,  as  to  leparate  me  from  the 
Love  of  God,  which  is  in  Chrift  Jelus.  And  that 
I  may  neither  Love  the  World,  nor  the  Things 
that  are  in  the  World,  Enable  me  by  thy  Grace 
to  Afpire  after  Heavenly  and  more  Lafting  Satis- 
faftions*^  That  fb  Raifing  my  Thoughts  and  De- 
fires  above  the  World,  all  my  AfTe^ions  may 
Unite  in  Thee,  v/ho  art  the  Fulnefs  of  all  Things^ , 
Let  the  Vanity  and  Unfatisfaftorineis  of  all  Earthly 
Pleafure  Inllruft  me,  that  thou  didft  originally  create 
me  for  a  more  Glorious  Liheritance  and  let  a  Senle 
of  that  Shame,  and  Remorfe  which  flow  from  an 
'  '          *  ExcefTive 


Exceflive  Love  of  this  World,make  me  Thoughtlefs 
and  Indifferent  as  to  the  Enjoyment  of  it.  Grant, 
O  thou  BlefTed  Saviour  of  Mankind,  That  I  may 
follow  Thy  great  Example  of  Mortification  and 
Self-Denial  in  all  Things  ^  that  fo  living  by  Faith> 
and  not  by  Sight,  and  denying  myfelf  the  Pleafures 
of  this  Life,  1  may  at  laft  Inherit  thole  Plealures 
which  fliall  laft  always.    I  humbly  requeft  This  for 

thy  Merits,  and  thy  Mercies  fake.  Jmetj, 

(, 

A  Trajer  for  Improvement  in  the  Three 
Chrifiian  Graces^  of  Faith^  Hope,  and 
Charity. 

O Infinitely  Holy,  and  All-knowing  God,  who 
with  fo  much  Wifdom  haft  Contrived  Thy 
Holy  Religion,  as  to  make  it  a  State  of  Improve- 
mentjand  haft  therefore  commanded  me  to  Grow  in 
Grace  ^  Grant,  that  in  Obedience  to  Thy  Command, 
1  may  conftantly  exerciie  mylelf  in  the  Practice  of 
all  Chriftian  Duties,even  to  the  Higheft  Mealures  and 
Degrees  of  Them.  And  becaule  Thou  haft  aiTur'd 
me,  That  without  Faith  it  is  ImpoiTible  to  Pleafe 
Thee,  Give  me  fuch  a  Mealiire  of  Tj^  Grace ; 

Th^ 


The  Art  of  Dying  well.  215 

That  I  may  fubmit  my  Reafon  to  thy  Word, 
That  fo,  where  1  cannot  Comprehend,  I  may  Adore 
Thy  Infinite  Wifdom.    And  that  my  Faith  in  Thee 
and  Thy  Holy  Word  may  not  reft  only  in  my  Un- 
derftanding,  but  may  reach  my  Will  and  AfFe£lions 
alio  ^  Do  thou  enable  me  to  Aftuate  and  Enliven  it 
with  Love,  and  with  Good  Works  ^  That  I  may 
^t  laft  Attain  to  the  End  of  my  Faith,  even  the, 
Salvation  of  my  Soul.    And  Becaule  Thou  O  God, 
by  reafon^of  the  All-fufficiency  of  Thy  Nature,  art 
the  Only  Hope  of  all  the  Ends  of  the  Earth, 
Grant  that  I  may  not  only  Believe  in  Thee,  but 
may  alfo  Truft,  and  lecurely  reft  upon  Thee  ^  That 
fo,  whether  it  be  in  Proiperity  or  Adverfity,  whe- 
ther in  Life,  or  Sickneis,  or  Death,  I  may  ifirmly 
Depend  on  thy  Providence  Here,  and  the  Enjoy- 
ment of  thy  Prelence  Hereafter.    And  fmce  thou 
haft  been  pleas'd  to  fet  fo  High  a  Value  upon  the 
Duty  of  Charity,  as  to  give  it  the  Preference  even 
to  Faith  and  Hope,  Infpire  my  Soul,  OGod,  with 
fuch  an  Ardent  and  lb  Hearty  an  Affeftion  to- 
wards Thee,  that  I  may  Love  Thee  Principally  for 
Thine  own  Sake,  that  fo  my  Love  to  Thee  may  not 
Proceed  from  a  fenle  of  Intereft,  but  Duty.  And  that 
I  may  exprels  my  Love  to  Thee  by  fuch  Inftances  of 
it,  as  are  moft  Beloved  by  Thee,  Grant  that  I  may 

G  g  Exercife 


aa6     The  Art  of  Tfying  isoell. 

Exerclfe  all  the  Offices  of  Love,  of  Tendernefi,  aiid 
Affeftion  to  others  that  lb  Increafing  Daily  in  a 
State  of  Grace,  I  may  at  laft  arrive  to  a  State  of 
Glory,  through  Jefus  Chrift  ou  r  Lord.  j4men- 

A  Trayer  for  IVatchfulneJs^  and  a  Due 
^Preparation  to  meet  our  Lord  at  the 
Time  of  Death. 

OOnly  Infinite  and  Eternal  God,  who  by  Daily 
Speftacles  of  Mortality  doft  Convince  mej 
That  there  is  nothing  more  Certain  than  Death,  and 
nothing  more  Uncertain  than  the  hour  of  Death; 
Give  me  Grace  to  Improve  thefe  Holy  Thoughts 
to  thofe  Religious  Purpofes  which  Thou  intendeft 
by  them  ;  That  lb  from  a  Conlideration  of  the 
Death  of  others  I  may  Learn  how  Frail  and  Uncertain 
my  own  Condition  is,  and  from  a  Confideratiou 
of  the  Uncertainty  of  ray  own  Death,  I  may  Live  in 
a  Conftant  Preparation  for  it.  And  becaufe  I  knaw 
neither  the  Day  nor  the  Hour  when  the  Son  of 
Man  cometh.  Grant  that  I  may  always  Watch  ac- 
cording to  his  Command,  that  when  He  cometh  he 
may  find  me  lb  Doing.  But  becaufe  thofe  Duties 
are  moft  Acceptable  to  Thee,  which  are  moH 
Voluntary  and  Free  ^  Affift  me,  Good  God,  with 

thy 


The  Art  ofJ)jmg  well.       i  iy 

thy  Holy  Spirit,  that  fo  I  may  Begin  and  Conti- 
nue and  Finifh  this  Great  Work  when  my  Health 
ihall  beft  enable  me  to  perform  it  5  That  fo  my 
Obedience  may  not  appear  to  be  an  Aft  of  Necef- 
fity  and  Fear,  but  of  Choice  and  Love.   And  for- 
afmuch  as  the  Cares  and  Pleafures,  and  Diverfions, 
of  this  World,  are  apt  to  make  me  Unmindful  of 
that  Great  Change,  I  muft  ihortJy  undergo,  Grant 
that  by  aRehglousSolitude,  and  a Seafonable Retire- 
ment  froip  it,  I  may  always  Live  in  a  Conftant 
Thought  of  Dying  1;  that  whether  I  Live,  I  may 
Live  unto  the  Lord,  or  whether  I  dye,  I  may  Dye 
unto  the  Lord  ^  fo  that  whether  Living  or  Dying  I 
I  may  be  Thine  ^  through  Jcfus  arift  our  Lord, 

A  Trayer  for  Beneficence,  and  the  Right 
"PiJM'^^fdimrldly  Riches. 

O God  who  art  the  Great  Proprietor  both  of 
Heaven  and  Earth,  and  from  whom  there- 
fore  all  Good  Things  do  come ;  Give  me  Grace  to 
make  a  Right  Ufe  of  all  thofe  Gifts  and  BlelTings 
whether  Spiritual  or  Temporal,  which  Thou  haft 
Beftowed  upon  me.  In  a  Particular  Manner  Difpofe 
my  Heart,  freely  to  Give  to  others,  a  Reafonable 
Share,  of  what  I  have  freely  Received  from  Thee. 

G  g  2  To 


a  i8      The  Art  of  T)ying  well. 

To  this  Purpofe,  Grant  that  I  may  look  upon  my  lelf 
as  having  no  Right  in  Thole  Riches  1  now  poffefe, 
but  only  as  Thy  Steward  and  Difpenler  of  them. 
And  as  Thou  by  Virtue  of  that  Abfolute  Property 
Thou  haft  in  all  Things,  haft  been  pleasM,  by  the 
Laws  of  Charity,  to  aftign  our  Superfluities  to  the 
Poor  and  Needy  *,  Let  me  always  Conlider,  That 
I  cannot  without  bjury  and  Injuftice  with-hold 
fhera  from  Them.    And  that  I  may  fupply  the 
Wants  of  others,  with  Cheerfulnefi  ai?d  a  Free 
Spirit,  give  me  a  Feeling  Senfe  of  all  their  Wants 
and  Afflictions  v  That  I  may  Proportion  my  Cha- 
rity to  the  Greatneis  of  their  KecefTities,  Teach 
me  to  Retrench  my  own  Appetites,  and  to  Mode- 
rate my  Defires,  that  fo  neither  the  Expenfive  De- 
mands of  Pride,  Luxury,  or  Pleafure,  may  ever - 
dilable  me  for  Providing  for  Them.    And  as  a 
Freili  Obligation  to  that  AlTiftance  and  Compailion 
which  both  by  the  Laws  of  God  and  Nature  they 
are  Entitled  to   Grant  that  I  may  effectually  con- 
fider  Them  in  all  the  Different  Relations  they  bear 
to  me,  whether  as  Men,  or  Chriftians,  Relations, 
or  Friends  ^  that  fo  I  may  adjuft  my  Charity  to  the 
Different  Exigencies  of  all  men.    Prelerve  me  by 
thy  Good  Providence  from  all  Hatred  and  Malice^ 
even  to  my  moft  Implacable  Enemies,  that  I  may 

no^ 


The  Art  of  ^tng  weU.  129 

not  look  upOQ  their  Difeffeftion  to  me,  as  any  Juft 
Caufe  for  Cruelty  and  Unmercifulnels  in  mylelf^ 
That  fo  my  Mercy  to  others  may  be  Returned  in 
the  Pardon  and  Forgivenels  of  my  own  Sins  thro' 
Jefus  Chrifi  our  Lord.  Amen, 

A  Trayerfor  Piety  towards  God^  Juftice 
toimrds  our  Neighbour ^  and  Tempe- 
rance in  Our/elves. 

OAll-Powerful,  All-Merciful,  and  All-Glorious 
Lord  God,  who  by  the  Perfections  of  Thy 
Own  Nature,  and  thy  Benefice;ice  to  Men,  art  En- 
titled to  the  Higheft  Praile,  and  Moft  Humble 
Adoration,  Poflefi  my  Soul  with  luch  an  Awful 
Reverence  of  thy  Majefly,  wheii  1  Addreis  my- 
lelf  to  Thee,  that  I  may  Behave  myfeif  in  Thy 
Prefencewith  allThofe  Devout  Dilpofition  of  Soul, 
which aredue  from  a finful Creature  to hismoftHoly 
Creator.  Let  the  Words  of  my  Mouth,  and  the 
Meditation  of  my  Heart  be  always  Acceptable  in 
Thy  Sight,  O  Lord  my  Strength  and  my  Redeemer! 
And  fince  I  cannot  offer  my  Devotions  with  any 
Prolpeft  of  Succefi  to  Succefi  to  thee,  unlels  I  do 

Juftice 


a^o      The  Art  of  7)ying  well. 

Juftice  to  others  j  Grant  that  I  may  Confider  the  Obli- 
gations, I  lay  under  of  Fulfilling  the  Great  Law  <^ 
Equity,  in  Doing  to  Others  whatlbever  I  rayfelf 
would  Defire  They  fhould  Do  unto  me ;  That  lb 
I  may  not  Over-reach,  or  Go  beyond  Them  in  any 
Thing,  but  may  Give  Them  whatlbever  they  may 
have  a  Juft  Right  and  Title  to,  As  by  the  Laws  of 
Chriftian  Charity,  they  have  a  Right  to  my  Good 
Opinion  of  them,  to  Truth  aud  Sincerity  in  all  my 
Expreflions  to  them,  and  to  an  Honeft  and  Con- 
fcientions  Ufuage  in  all  my  Dealings  with  them  ^ 
O  let  me  Think,  and  Speak,  and  A9:  by  them 
with    an  Univerfal  Integrity  and   Juflice.  JLet 
not  too  levere  a  Prolecution  of  my  Own  Right 
make  me  to  Invade  Theirs  ^    That  lb  1  may 
no  way  Injure  them,   under  a  falfe  Pretence 
of  Doing  Juftice  to  myfelf  ^  And  Becaule  Thou  haft 
been  pleas'd  to  Prefcribe  the  Duty  of  Temperance 
to  Oarfelves,  as  well  as  of  Juftice  to  Others,  Grant 
that  1  may  make  Ule  of  all  the  Neceftaries  of  Life 
to  thofe  Ends  and  Purpofes  only,  for  which  Thou 
didft  firft  Create  them,  and  Beftow  them  on  me  ; 
That  lb  I  may  live  up  to  the  Stri£left  Rules  of  De- 
cency and  Moderation  in  the  Enjoyment  of  them, 
and  may  not  abafe  the  Dignity  of  my  Nature  by 
Intemperance  and  Excels;  Let  the  Obligations  I 
lay  under  of  Preferving  my  Health,  prevent  me 

from 


The  Art  of  ^ytng  "weJl.      a  5 1 

from  the  Ule  of  Such  Means,  as  would  Effeftually 
Deftroy  it.  And  that  I  may  keep  my  Body  in  So- 
bernefs  and  Chaftity,  give  me  Grace  to  Mortifie 
and  Subdue  all  the  Inordinate  Defires  of  the  Flefh 
by  a  Regular  and  Sober  Life^  That  fo  my  Flefh  be- 
ing entirely  brought  in  Subjeftion  to  the  Spirit,  I 
may  always  obey  Thy  Godly  Motions  in  Righte- 
oufcels  and  true  Hoiinefi,  thro'  Jefus  Chrift  our 
Lord.  Amen* 

ATrayerfor  all  HolyAffe^tons  in  theEs^ 
ercife  of  Devotion. 

O Infinitely  Holy,  Wife,  and  moft  Merciful 
Father,  who  haft  been  pleafed  to  Inftitute  the 
Duty  of  Prayer,  as  the  Ordinary  Mean?^  of  Obtain- 
ing all  thofe  Spiritual  and  Temporal  Bleflings  .  I 
have  occafion  for,  Do  Thou  PolTefe  my  Soul  with 
Such  a  Reverential  Awe  of  thy  Excellence,  whert 
1  Addrels  raylelf  to  Thee,  as  comports  with  the 
Dignity  of  Thy  Nature,  and  Thy  Beneficence  to 
me.  O  Let  me  always  Truft  in  Thy  Infinite  Wit 
dom  which  Knows  alj  my  Necefiities,  and  in  Thy 
Infinite  Power,  and  Extenfive  Goodnefs  which  i$ 
Able,  and  Willing  to  Relieve  them.  Let  a  Juft 
Senfe  of  the  Great  Honour  vouchfafed  to  me,  in 

Permitting 


552       The  Art  of  Trying  well. 

Permitting  me  to  Open  my  Wants  Before  Thee, 
Excite  in  me  all  thole  Devout  AfFeO:ions,  without 
which,  I  cannot  with  any  Succefs  Prefent  my  Sup- 
plications unto  Thee.  That  I  may  Obtain  the  Re- 
miflion  of  my  Own  Sins,  Grant  that  I  may  always 
Pray  to  Thee  with  fuch  a  Charitable  Dilpofition  of 
Mind  as  is  Ready  and  Willing  to  Forgive  the  Offen- 
ces of  Others.  Let  the  Confideration  of  thy  Great- 
nels,  Affeft  me  with  fuch  an  Humble  Opinion  of 
myfelf,  as  may  Convince  me  of  The  Great  Diftance 
there  is  Between  the  Creatour  and  the  Creature  ^ 
That  ib  I  may  not  Truft  in  mine  own  RighteouCiels 
in  The  Grant  of  my  Prayers,  but  in  Thy  Mercy 
and  Kindnefi  to  me.  Inlpire  my  Soul  with  luch  a 
Firm  Belief  of  thy  Good  Providence,  as  may  Inr 
fpirit  and  Inflame  all  my  Devotions  to  Thee  with 
Fervency  and  Zeal.  And  that  1  may  not  make  my 
Requefls  to  Thee,  for  what  may  be  Superfluous, 
Inconvenient,  or  Prejudicial  to  me,  do  Thou  En- 
lighten my  Underflanding,  That  fo  I  may  Know 
what  is  Reafonable  for  me  to  Ask,  and  Worthy 
of  Thee  to  Give.  And  that  I  may  Obtain  a  Full  fup- 
pjy  of  all  my  Temporal  Neceflities,  Grant  that  I 
may  Firfl  feek  the  Kingdom  of  God  and  his  Righ- 
teoufnefs.  That  fo  all  Thofe  things  may  be  added 
unto  me.  Accept  ThefePetions,  and  Confirm  them  O 
Heavenly  Father  for  the  fake  of  ihy  Sen  Jf/ttJ  Chrifi^ 
yimert.  ^  grayer 


The  Art  of  Dying  well.       a  g  ^ 


A  Trayer  for  Ahjlinence^  or  the  Right 
Terformmce  of  the  Duty  ofFajling. 

OGod  who  has  commanded  me  to  Preftnt  my 
Body,  a  Living  Sacrifice,  Holy,  Acceptable 
unto  Thee,  and  who  by  the  Example  of  thy  Blefled 
Son  Jelus  Chrift  haft  Inftru£i:ed  me  to  Humble  my 
Soul  wkhjFafting^  That  I  may  Exercife  mylelf  in  a  - 
Conftant  Meditation  upon  Heaven,  and  Heavenly 
Things,  and  may  bring  my  pleflily  Appetites  in 
Subjedion  to  the  Spirit,  Give  me  Grace  to  Ule  fuch 
Abftinence,  that  1  may  always  Obey  thy  Godly  Mo- 
tions in  Righteouftefs  and  True  Holinefi.  And  that 
I  may  never  Dlfpleafe  Thee  by  any  Ads  of  Intem- 
perance, and  Excels,  let  me  always  Govern  myfelf 
by  fuch  a  fevere  Exercife  of  Mortification,  and 
Self-Denial,  as  may  Kill  and  Subdue  all  Vices  in  me  ^ 
That  1  may  alfo  Perform  this  Duty  in  fuch  a  Manner 
as  may  be  moft  Acceptable  to  Thee  \  Let  no  Afied- 
ation  of  Popularity  and  Vain-Glory  \  but  an  Hum- 
ble Sence  of  my  own  Unworthineii  always  Excite 
me  to  it.  And  That  my  Fafting  may  more  Effe£lu- 
ally  Recommend  itfelf  to  Thee,  let  it  be  always 
Attended  with  the  Offices  of  Prayer  and  Devotion, 

H  h  and 


^54-  An  of  Dying  well. 

and  a  Deep  Humiliation  for  all  my  Offences  agalnft 
Thee ;  That  fo  Affli^ing  myfelf  Here,  I  may  Re- 
joyce  with  Thee  Hereafter,  and  my  Fafting  in  This 
World  may  be  a  Religious  Means  of  Feafting  with 
Thee  in  Thy  Heavenly  Kingdom  through  Jefm 
Chrift  our  Lord.    Jmen.  .  . 

A  Trayer  for  a  Cbaritahle  and  Com^ajji- 
onate  Temper  of  Mind, 

OHoly  and  moft  Merciful  God,  who  fb  Highly 
Regarded  the  Duty  of  Charity,  as  to  make 
the  Final  Sentence  of  the  Laft  Judgment  to  depend 
upon  it,  and  haft  been  pleafed  to  Recommed  it  not 
only  from  a  Confideration  of  the  Wants  of  others, 
but  alio  from  thole  Tender  Principles  of  Pity,  and 
Affeftion  thou  haft  Implanted  in  all  Men,  Prelerve 
me  always  by  thy  Holy  Spirit  from  all  Inclemency 
and  Hardnels  of  Hearty  that  fb  I  may  never  Over- 
look the  Miferies  and  Afflictions  of  Thole,  whom 
Thou  art  pleafed  to  vizit  with  Want  or  Trouble. 
Let  a  Senfe  of  Thy  Companion  to  me,  in  the  For- 
givenefs  of  my  Sins,  move  me  to  a  Tender  Compaf^ 
fion  to  others,  in  the  Relief  of  their  NecefTities. 
And  Becaufe  no  Duty  is  Acceptable  to  Thee  ^  unlels 
'    '  it 


The  Art  of  Dji^g  ^  3  5 

it  IS  Performed  with  thofe  Good  Qualifications  which 
Thou  haft  Lifeperably  annexed  to  the  Performance 
of  it  Let  a  fincere  Love  of  Thee,  and  a  willing  Obe- 
dience to  Thy  Commands,  engage  me  to  an  Affefti- 
onate  Concern  for  the  Wellfare  of  others.  That  I 
may  Supply  their  Wants  with  the  greateft  Advan- 
tage to  Themlelves,  let  me  always  Exprefi  my 
Charity  to  Them,  in  the  moft  Sealbnable  manner  ^ 
that  fb  they  may  Receive  my  Afliftance,  when  they 
have  moft  Occafion  for  it.  In  the  Diftribution  of 
my  Charity,  let  the  Confideration  of  thy  Bounty  and 
Munificence  to  me,  Enlarge  my  Heart  that  my 
CompafEoH  may  Rife  up  to  the  Meafure  of  their 
Wants  'j  That  fo  making  to  myfelf  Friends  of  the 
Mammon  of  Unrighteoufiiefs,  they  may  at  laft  re- 
ceive me  into  Everlafting  Habitations.  Thefe  Pe- 
titions I  Befeech  Thee  to  Hear ,  and  to  Accept 
through  the  Merits  and  Meditation  of  thy  BlefTed 
Son  Chrift  Jefus,  Amen. 


H  h  2  j4  fraj6Y 


2^6      The  Art  of  Dying  well. 


A  Trayer  to  God  for  his  Ajfiflance  in  a 
Religiom  JVatchfulnefs  over  our  SenfeSj 
and  a  Due  Regulation  of  them. 

O Almighty  God,  and  Heavenly  Father,  who 
did'il  Originally  Create  all  the  Powers  both 
of  my  Soul  and  Body,  for  Thy  Service    That  my 
Outward  Senies  may  no  way  prove  the  Inftruments 
of  conveying  any  Thing  vv^hich  is  Impure »- into  my 
Soul,  Grant  that  I  may  always  keep  them  in  a  Due 
Subferviency  to  thole  Laws,  which  Thou  haft  been 
pleafed  to  Prefcribe  for  the  Government  of  them, 
and  a  Regular  Fixednefs  to  Thofe  Objects  which 
Thou  haft  Appointed  for  Them.    That  I  may  not 
engage  my  Atfedions  too  far  in  any  Unlawful  De- 
Tiresof  theFlelh,  Grant  that  1  may  make  a  Cove- 
nant with  my  Eyes,  that  they  may  never  lead  me 
into  the  Defilements  of  Incontinency  and  Luft.  Let 
the  Contemplation  of  the  Beauty  and  Comelinefs  of 
all  Created  Beings,  Excite  in  me  the  Pureft  Flames 
of  Divine  Love  to  Thee  Only,  the  moft  Amiable 
Fountain  of  all  Beauty,  and  Perfection.    And  leaft 
the  Evil  Converfation  of  others  iliould  have  any  In- 
fluence upon  me  in  my  Senfe  of  Heaving,  Grant  I 

may 


The  Art  of  Dying  well.  157 

that  I  may  Conftantly  avoid  the  Acquaintance  of 
Thofe  Men,  who  by  Prophane  and  Atheiflical 
Difcourfe,  by  Calumny  and  Reflexion,  or  any  other 
way  of  Evil-Speaking,  ihall  offend  againft  Thee 
their  God,  their  Neighbour,  or  Themfelves.  And 
linceThou^waft  Pleafed  to  Create  This  Senfe  forma- 
.  ny  Holy  and  Religious  Purpofes,  to  Anfwer  Thy 
Intentions  therein,  Grant  that  I  may  Conftantly 
Employ  myfelf  in  Hearing  and  Receiving  Thy  Ho- 
ly Word  ^  and  in  taking  care,  That  I  Hear  it,  with 
Reverence  and  Attention.  Thefe  Petitions,  I  Hear- 
tily beg,  may  be  Accepted  through  the  Interceffion 
of  "Jefus  Chrift  the  R  ighteous,  jdmefj, 

^^^^^^^  ^^^^ 

A  Trayer  for  Re^entancl^  md  Reformat 
tion  of  Life, 

O Heavenly  Father,  who  art  lb  Kind,  and 
Cdmpaffionate  to  the  Souls  of  Men,  as  t6 
Accept  of  their  Repentance,  as  the  Condition  of  thy 
Forgivenefi  *,  Give  me  a  Peep  and  an  Afflifting 
Senfe  of  all  my  Sins^  of  all  the  Circumftances  and 
Aggravations  of  them ;  and  of  the  Great  Danger 
to  which  they  expofe  me  That  lb  my  Repentance 
piay  Rife  in  Proportion  to  my  Guilt,  and  that 

'Thy 


a 58       The  Art  of  ^ytng  well. 

Thy  Mercy  may  Exceed  my  Guik,  and  my  Repent- 
ance alfojin  the  Pardon  of  them.  Let  the  Confiderati- 
on  of  Thy  Bounty  and  Beneiiceiice  to  me,  A-waken  me 
into  a  Thorough  Compun^ion  for  my  Ingratitude  to 
Thee.  That  I  may  truely  Repent  me  of  my  Sins* 
Grant  that  I  may  Effectually  Reform  my  Life  j  That  I 
xnay  with  Succeft  Confefi  them  to  Thee,  give  me 
Grace  to  Forlake  them  alfo.  To  this  end  Empower 
me,  by  thy  Divine  Afliflance  to  Conquer  all  thofe  Vi- 
cious Habits,and  Inclinations  which  Separate,beJ:ween 
me,  and  my  God.  Let  a  Serious  Refle£lion  on  thofe 
Inconceiveable  Pains,  and  x^gonies  Thou  was  pleafed 
to  Suffer  for  my  Sins,  lead  me  into  Abhorrence  of 
them  ^  That  as  Thou  waft  pleafed  to  Offer  upThyfelf 
iarme,fbby  Forfaking  them,  I  may  wholly  offer  upmy 
lelf  unto  Thee,  Through  Jefus  Chrift^  our  Lord.  Jmeri* 

.t-  *  ^t'       !  ■!>       S  '%  ^       '%  .$?  ^       ^  S 

tS;  Wits     tjwj  t«j  (^iS?  tSs  Wjj j  tAfc>  citSJ  wjW  xMs  wjj     tS?  oSj  cSj  tMO 

/4  Thankjgtving  to  God^  for  our  Admfr 
,  fwn  into  the  Chriflian  Churchy  by  Ba^* 
tifm. 

MY  Soul,  O  God,  is  Filled'with  Thy  Praife,in 
that  Thou  liaft  Adopted  me  by  Chriftian 
Baptifm  into  a  Sonfhip.  to  Thee,  and  haft  made  me 
an  Heir  of  Thy  Kingdom.  I  Behold  with  Gratitude 

and 


The  Art  of  J)ymg  well,  a 

and  Joy,  the  Glorious  Priviledges  I  am  Entitled  to. 
I  am  now  a  Member  of  that  Church,  which  Chrift 
himfelf  hath  Purchafed  with  his  own  Blood  ^  0  let 
me  Exprefs  my  Higheft  Acknowledgments  for  fb 
Ineftimable  a  Mercy,  in  Being  like  That  Church; 
Holy,  and  without  Blemiih.  I  Believe,  O  God, 
all  the  Incomprehenfible  Miseries  of  the  Chriftian 
Faith  ^  Grant  that  I  may  always  fhew  forth  thy 
Praife  for  lb  Beneficial  a  Revelation,  by  a  Life  A- 
greeableto  the  Belief  of  Them.  Thou  haft  Cleans- 
ed me,  O  Merciful  Father,  and  haft  Purified  me 
by  Baptifm,  from  all  Filthinefs  of  Fleih  and  Spirit, 
let  me  Return  my  Gratitude  to  Thee,  in  Perfed- 
ing  Holinefs  in  the  Fear  of  God.  Since  I  have  been 
Walh'd,  Since  I  have  been  Sandify'd,  Since  I  have 
been  Juftify'd  In  the  Name,  and  by  the  Spirit  of 
Jelus  Chrift  ,  I  will  Offer  up  my  Thankfulnefi  to 
Thee  in  my  Conformity  to  Him ;  That  as  I  am  Bu- 
ry'd  with  Chrift  through  Baptifm  unto  Death,  even 
fo  I  alio  may  Rife  with  Him,  and  Walk  in  Newnels 
of  Life,  Through  Jefus  Chrifi  our  Lord.  Jmen. 


A  Trayet 


a  40      The  Art  of  Trying  'well. 


A  grayer  for  Grace  and  Strength^  to  Ter^ 
form  the  ^romifes  we  Renewed  in  our 
own  MameSj  at  Confirmation. 

O Heavenly  Father,  Equal  in  Power,  and  Wif- 
dom,  and  HoHnels,  as  thou  haft  been  pleas'd 
to  Enlighten  my  Underftanding  with  a  Perfeft 
Knowledge  of  that  Vow  and  Covenant,  w<hich  was 
made  in  my  Name ,  at  my  Baptifm  *,  Confirm  and 
Strengthen  me  with  Might,  by  Thy  Spirit,  in  the 
Inner  Man,  that  I  may  Execute,  what  I  have  lb 
Solemnly  Promifed,  with  Firmnels  and  Relblution. 
To  this  Purpole  Do  Thou  Enable  me  by  the  Power 
of  Thy  Grace,  Manfully  to  Fight  under  Chrift's 
Banner,  in  Oppofition  to  all  the  Force  and  Strength 
of  my  Spiritual  Enemies.  Grant  That  I  may  make 
my  Engagements  Good  to  Thee,  in  a  Steady  and 
Unchangeable  Belief  of  all  the  Articles  of  thy  Holy 
Religion,  That  fo  I  may  Believe  Them ,  becaufe 
Thou  haft  Revealed  them,  and  may  efteem  the 
Belief  of  Them,  as  the  only  Foundation  of  a  Good 
Life.  And  That  my  Faith  in  Thy  Word  may  be 
AO:uated  by  Love  and  by  Good  Works,  Empower 
xne,  with  Farther  Meafures  of  thy  Spirit,  to  Pay 

•in 


The  Art  of  'Dying  weU^      24.  i 

an  Univerlal  Obedience  to  all  Thy  Com  man  is,  and 
Conftantly  Perlevere  in  Them  *,  That  lb  having  my 
Fruit  unto  HolineiS,  my  End  may  be,  Everlafting 
Life,  Through  Jefus  Chrifi  our  Lord.  Amen» 

A  Trayer  Preparatory  to  the  Holy  Com^ 
mumon, 

OBlefTed  Jefus,  who  did'fl:  Suffer  Death  upon 
the  Crofs,  that  Thou  mighteft  Save  all  Men, 
and  Inviteft  me  to  Celebrate  the  Remembrance  of 
thy  Death  and  Paflion^  Give  me  Grace  to  Ap- 
proach thy  Prefence,  in  this  Holy  Feaft,  with  that 
Awe  and  Reverence,  and  Devotion  to  Thee,  as 
thereby  to  Receive  all  the  Spiritual  Advantages  of 
Thy  hiconceiveable  Sufferings  for  me.  Make  me  a 
Clean  Heart,  O  God,  and  Renew  a  Right  Spirit 
within  me.  Caft  me  not  away  from  Thy  Prefence, 
and  Take  not  Thy  Holy  Spirit  from  me.  Let  a 
Senfe  of  Thy  Infinite  Goodnefs  to  me,  in  the  Sa- 
crifice ofThyfelr,  and  of  Thy  InexpreiTible  Love 
to  me,  in  Accomplifhing  the  Great  Work  of  my 
Redemption,  excite  in  me  a  Holy  Contrition  for  all' 
my  Sins,  and  a  Firm  Refolution  againft  them.  In- 
creafe  and  Improve  in  me  fuch  a  Lively  and  Ac- 
tive Faith  as  Thou  Required  in  All  thofe  who  come 

I  i  to 


The  Art  of  Trying  well. 


to  Thy  Holy  Table.  Let  not  my  Hatred,  or 
Anger,  or  Malice  to  Others  Prevent  the  Blefled  Ef- 
ficJacy  of  This  Holy  Sacrament  oti  myfelf  nor  my 
Unthankfulnefs  to  Thee  for  fb  Ineftimable  Love  to 
me,  deprive  me  of  the  Benefits  of  fo  Valuable  a  Pro- 
pitiation That  lb  Receiving  thefe  Holy  Mifteries 
in  fuch  a  Manner  as  is  Acceptable  to  Thee,  1  may 
Obtain  a  Full  Pardon  of  all  my  Sins,  and  be  Filled 
with  Thy  Grace,  and  Heavenly  Ble/Ting,  Through 
Jefus  Chrifi  our  Lord,  jimen. 


SOME 


SOME 


P  R  AY  E  R  S 

Preparatory  to  a  Happy  Death ; 
To  be  ufed  in  the  Time  of 
Sicknefs. 

Trayer  for  a  Good  Improvement  of  the 
Confideration  of  i)eatk 

Merciful  and  BlelTed  Lord  God,  who  art 
the  Author  of  Life,  and  Deaths  I  now 
ai>-.X  Perceive  toy  Indifpofition  to  En- 

creafe,  and  the  Pains  of  Death  to  Take  hold  upon 
me  *,  O  Ipare  me  a  little  that  I  may  Recover  my 
Strength,  before  I  go  hence,  and  be  no  more  feen, 
I  am  now  fully  Convinced,  I  Hope  not  too  late  Con- 
n  2,  .  yiiic'dj 


'23^^      The  Art  of  Dying  well. 

vinc'd,  of  the  Vaaity  and  Emptinefs  of  all  Worldly 
Pleafarcs  ^  O  Dllpofe  my  Soul,  I  Earneftly  Be- 
feech  Thee,  to  a  Sincere  Repentance,  for  all  my 
Immoderate  Enjoyments  of  them.  '  I  behold  with 
Confufion  of  Thought,  and  with  Trembling  of  Heart 
all  my  Paft  Tranfgreffions,  now  fetting  themfelves 
in  Array  againfl  me  O  do  thou  Awaken,  tho'  it 
be  with  Terrour,  my  Sleepy  Coafcience  *,  and  let 
me  rather  feel  the  Guilt  of  my  Sins,  than  the  Dread- 
ful Punifhmeat  of  them.  Forgive  me,  O  Heavenly 
Father,  Forgive  me  my  Sinful  Compliances  with 
the  Fafhionable  Vices  ,  of  this  Wicked  World,  and 
all  my  Weaknels  and  Cowardile  in  Refifting  the 
Temptations  of  it  ^  Forgive  me  the  111  ule  I  have 
made  of  all  thole  Mercies  I  have  received  from 
Thee.  O  Remember  not  the  Sins  and  Offences  of 
my  Youth,  but  Think  Thou  upon  me,  O  Lord,  for 
Thy  Goodnels.  Let  me  not  Deceive  myfelf  by  any 
Ismaginary  Hopes  of  a  longer  Continuance  in  This 
World,  and  thereby  neglea:  the  Prefent  Opportuni- 
ty of  faying  ^  Lord  be  Merciful  to  me  a  Sinner. 
Pardon^  Good  God,  my  Great  TranlgrefTion,  in 
not  having  made  a  Right  ufe  of  the  Time  paft  in  a 
Due  Preparation  for  my  latter  End^  and  Grant, 
that  a  Thorough  Coiiviaion  of  my  Negligence  in 
ff)  Doing  may  excite  in  me  the  moft  A^ive,  and  Vi- 

gorous 


The.  Art  of  Trying  well.       a  4  5 

goroiis  Endeavours  to  make  my  Peace  with  Thee, 
before  I  leave  this  Prefent  World.  All  this  1 
beg  for  the  lake  of  Him,  who  Died  and  Role  again 
for  me.  Thy  Son  Jefus  Chrifi.  Amen. 

A  grayer  for  a  Good  Improvement  of  the 
Confideration  of  a  future  judgment. 

OThou  Sovereign  Judge  of  the  whole  World, 
at  whofe  Tribunal,  and  in  whole  Prelence  all 
Mankind  muft  Appear,  to  give  a  Juft  Account  of  all 
their  Thoughts,  Words,  and  Anions,  Grant  that 
I  may  always  Live  under  the  Awful  Influence  of 
fuch  an  Awakening  Confideration  *,  That  lb  I  may 
not  Dare  to  Do  any  Thing  in  Thy  fight  Here,  lor 
which  I  Know  That  Thou  will  furely  Judge,  and 
Punilh  me  Hereafter :  Let  not  the  Seemingly  DI- 
ftributions  of  Thy  Providence  make  to  Diftruft  ei- 
ther Thy  Wifdom,  or  Juftice,  Since  Thou  haft  been 
Plealed  to  Appoint  a  Day,  wherein  thele  Differen- 
ces fhall  be  finally  Adjufted  before  Thee,  and  the 
whole  World.  O  Let  my  Conlcience  Rile  up  in 
Judgment  againft  me  in  This  Life,  that  Thou  may'ft 
not  Condemn  me  in  the  next.    That  I  may  not 

be 


be  Judged  by  Thee,  Grant  that  \  a^ajr.  Judge  of  o*. 
th^rs,  With  Charity,  and  Truth-  Ai?d  Becaufe  \% 
5g  Impo jlible  to  Deceive  The,e  by  any  feWe  Pretences 
to  Piety  and  Holinefi,  let  me  always  Aft  with  that 
Openefi  and  Sincerity  in  the  whole  Courfe  of  my 
Obedience  to  Thee,  that  I  may  not  fear  to  Appear 
Before  Thee  with  a  Holy  Confidence,  and  a  Firm 
Alfurance  of  Thy  Favour.  If  the  Malice  of  a  Cenlb- 
rious  and  111-Natured  World  fhall  unjuftly  pafe  Sen- 
tence upon  me.  Give  me  Patience  O  God,  to  Bear 
their  Reproaches,  with  an  Evenels  and  Conftajicjj 
9f  Mind,  as  being  fully  perfwaded,  that  my  Caufe  i^ 
to  be  Try'd  again  at  thy  Tribunal,  and  That  the 
judge  of  all  the  Earth  will  do  me  Right.  I  beleech 
Thee  to  hear  thefe  Petitions  for  the  fake  of  thy 
Ble^ied  Son  Chnft  Jefus.  Amen. 

jd  Trayer  for  a  Good  Im^Kov^ment  of  the 
Cbnftdcration  of  Hvll  Torments. 

O God,  Iiiftuitely  Juft  and  Powerful,  who  art 
a  Confjming  F^re  to  all  Impenitent  Sinners, 
Grant  that  the  Fear  of  Tiiy  Power,  and  a  Religious 
Bread  of  thy  Juftice  may  Prevail  flrongly  upon 
<ne  in  my  Obedience  to  Thee  *,  That  lb  1  may  nei- 
ther 


The  Art  df  ffying  well.      ^4. 7 

ther  Tempt  the  One,  nor  Provoke  the  Other.  Let 
a  Conftant  Thought  of  the  Greatnels,  and  Duration 
of  Eternal  Punifhment  Quicken  and  Stir  me  up  in 
my  Utmoft  Endeavours  to  Avoid  it  5  And  that  1 
itiay  neither  Sin  againft  Thee,  my  Neighbour,  or 
mylelf,  let  me  never  be  Unmindful  of  the  Dreadful 
Confequence  of  lb  Doing,  that  lb  by  conlidering 
th^t  the  Wages  of  Sin  is  Death,  I  may  hav^  nif 
fruit  unto  HoHnels,  and  my  End  may  be  Everlaft- 
ing  Life.   Empower  me  to  let  loofe  to  all  the  Plea- 
iures  of  this  World,  that  fo  my  Delight  may  not 
end  in  Heavin^fs,  ^nd  my  Preftnt  Satisfaftions,  with 
'Lamentation,  and  Mourning,  and  Woe.  Dire^ 
ine  with  a  Spirit  of  Wil3om  and  Courage,  that  I 
may  not  incur  the  Fierceneis  of  Thy  Anger,  to 
Gratify  a  Brutifh  Luft,  or  an  tfnrealbnable  Paffioru 
That  theTerrours  of  thy  Threatnings  may  never  tie 
Executed  upon  me.  Incline  my  Heart  to  Avert 
them  by  a  Speedy  and  Sincere  Repentance   That  lb 
when  Death  lhall  make  a  Separation  of  my  Soul  and 
Body,  I  may  then  Enter  into  the  Joy  of  my  Lord  aiid 
Saviour  Jefus  Chrift*  Amen. 


A  Frayef 


a 48  Art  of  ^ying  well. 


A  grayer  for  a  Good  Improvement  of  the 
Conftderation  of  the  Hci^pnefs  of  the 
Blejfed. 

OGod  who  did'ft  Originally  Form  me  for  the 
Enjoyment  of  Thyfelf,  and  haft  therefore 
Prepared  for  me  fuch  Joys  as  do  equally  Surpafs  my 
Thoughts,  as  they  Exceed  my  Admiration  *,  Let 
the  Contemplation  of  the  Nearnels  of  fo  Great  Hap- 
pinefi  Enable  me  to  Pals  thro'  the  Vale  of  Death 
with  Cheerfulnefi,  and  an  Humble  Refignation  to 
Thy  Will.  Let  the^Confideration  of  thole  Durable, 
and  Lafting  PoflefTjons,  I  ftall  enjoy  in  Heaven 
Difengage  my  Thoughts  from  thole  Riches  I  am 
leaving  Here  v  and  the  Expectation  of  that  Fullnefs 
of  Joy,  which  is  at  Thy  Right  hand  Dilpo  le  me  to  a 
Willing  Obedience  in  Parting  with  all  thePlealuresof 
Flelh  and  Senfe.  Let  the  Prolpeft  of  That  Honour, 
I  fliall  be  Advanced  to  in  my  Glorify'd  Body,  E- 
ftrange  my  Affections  and  Defires  from  all  Tempo- 
ral Greatnefi.  Unite  my  Soul  to  Thee,  who  art 
the  Fullnels  of  all  Happinels,  by  the  Strongeft  Tyes 
of  Faith,  Love  and  Obedience,  that  fo  at  laft  I  may 
te  more  clofely  united  to  Thee  in  Vifion,  and  En- 
joyment. 


The  Art  ofT>ying  ^^socU.  149 

joyment.  My  Soul  is  a  Athirft  for  God,  yea  even  for 
the  Living  God  when  fhall  I  come,  and  appear  be- 
fore the  Prefence  of  God  ?  Make  hafle  O  Lord,  De- 
liver me  from  all  the  Difficulties,  and  Troubles,  and 
Temptations  of  this  Mortal  State ,  Even  fb  Come 
ior^i  J^yj^^,  come  quickly.  Amen. 

^^^1^^.^^  ^^^^  ^^^^ 

A  Grayer  to  God  for  this  T)ireB.ion  in  the 
Diffofd  of  our  Worldly  Affairs. 

OGod,  v/ho  of- Thy  Infinite  Goodnefs,  haft 
been  lb  Bountiful  to  me,  as  to  Blefi  me,  in 
my  Continuance  in  this  World,  with  fuch  a  Suffici- 
ency of  Temporal  Riches,  as  Enables  me  to  be  Be- 
neficent, and  Charitable  to  others  ^  Direft  me^tliy 
Good  Spirit,  to  Difpofe  of  what  Jhou  haft  Given 
according  to  fuch  Rules  of  Prudence,  Juftice,  ajjd 
CompaiTion,  as  ;may  moft  conduce  to  Thy  Glory, 
aad  the  Good  of  Mankind.  If  thro'  Inadvertency ,  or 
'WillfulneG,  1  have  any  ways  Injur'd,  or  Over- 
^teach'd  my  Neighbour,  Jet  me  Difcharge  my  Con- 
,ftience-of  fo  Great  a  Guilt,  tliat  lb  I  may  Effeftu- 
ally  make  my  Peace  with  Thee.    Let  a  Spirit  of 
Tendernefs  and  CompaiTion  move  me  to  a  Principal 
^.-R^^ard  to  Thofe,  who  are  moft  Nearly  Related  to 

K  k  me^ 


i  5  o        The  Art  of  T>ying  well. 

me  and  Grant,  that  I  may  take  no  Occafion  from 
any  former  Unkindnefi  on  Their  Part,  to  Break 
thro'  the  Obh'gations  of  Kature,  and  Dying  in  a 
State  of  Unmercifulnefi  to  Mylelf,  in  being  Un- 
merciful to  Them.  Dilpofe  my  Heart  alfo,  O 
Thou  Lover  of  Men,  to  a  Brotherly  Concern,  and  a 
Generous  Supply  of  thofe  whom  I  fhall  leave  Behind 
me  in  Want  or  Trouble,  as  Fearing  that  I  fhall  find 
Judgment  .without  Mercy,  if  I  ihew  no  Mercy  to 
Them.  I  befeech  Thee  to  Avert  This  Judgment, 
for  Thy  Mercies  fake.  Jmen, 

A  Trayer  for  the  T>tvine  AJfiflance  in  a 
V'  Diflind  Confejjion  of  all  our  Sins. 

O Eternal  God,  and  moft  Merciful  Father, 
who  art  Faithful  and  Juft,  in  Forgiving  all 
thole  who  fhall  Confefs  their  Sins  unto  Thee,  Af- 
fift  me  with  Thy  Heavenly  Grace ,  that  I  may 
Thankfully  Perform  the  Condition,  upon  which 
Thou  haftPromiled  fb  Great  a  BleiTmg  to  me.  Enable 
me  by  Thy  Spirit,  in  a  Deep  Seule  of  my  Own  Un- 
worthinefi  in  Provoking  Thee,  to  Take  the  Whole 
Guilt  of  all  my  Sins  upon  mylelf;  That  lb  I  may 
jiot  plead  the  Prevalency  of  Nature,  and  the  Power 

of 


The  Art  of  Try  ing  well'  151 

of  Temptation,  as  any  Excufe  or  Extenuation  of 
them.  And  that  my  Confelfion  to  Thee,  may  be 
more  Availeable  to  my  own  Pardon,  Grant  that  by 
an  Univerlal  Enquiry  into  the  State  of  my  own 
Confcience,  I  may  Deal  Impartially  with  myfelf  in 
an  Honeft,  and  Humble  Acknowledgement  of  every 
Known  Sin,  and  all  the  Dilpleafing  Circumftances, 
and  Aggravations  of  it.  Let  not  the  Shame  of  my 
own  Wickednels,  nor  the  Fear  of  having  Offended 
Thee,  nor  the  Sorrow  arifing  from  a  Senfe  of  my 
Tranlgreflions,  ever  Difcourage  me  from  lo  Necet 
lary  a  Duty ;  that  lb  by  ConfeHing  my  Sins  with 
Sorrow  Here,  I  may  be  Rewarded  in  the  Forgive- 
nefi  of  them,  with  Joy  in  Thy  Heavenly  Kingdom, 
Thro'  J^y^J  Chrl^  our  Lord.  Amen* 

A  7rayer  to  God  for  our  Worthy  Re^ 
ceivtng  the  Holy  Sacramento 

OThou  Blefled  Saviour  of  Mankind,  at  whole 
Table  I  am  now  Prefent,  and  before  whole 
Awfiil  Tribunal  I  mull:  Shortly  appear,  do  Thou 
Strengthen  my  Departing  Soul  witii  this  Heavenly 
5.ntertainment  in  its  way  to  Eternity,  in  all  the 
KJc  a  Agonies 


a  5  ^  The  Art  of  Dying  well. 

Agonies  of  its  Diffolution.  Let  this  Spiritual  Ban- 
quet, in  which  my  Saviour  himfelf  is  Prefent,  and 
by  which  the  Memory  of  this  Paffion  is  Revived  in 
me,  Replenifh  my  Soul  with  Divine  Grace,  That 
fo  I  may  BeJioki  and  Receive  with  Faith  this  Holy 
SacriHce,  and  it  may  be  unto  me  an  Earned  of  that 
Holy  Communion,  which  I  defire  to  hold  with  Thee 
in  Thy  Kingdom.  Do  Thou  AfTure  me  hereby  of  thy 
Favour  and  Goodneft  towards  me  ^  and  that  I  am 
Heir,  thro'  Hope,  of  that  Everlafting  Kingdom 
w-hich  Thou  haft  Purchas'd  with  Thy  own  Blood: 
Let  Thy  Grace  Preferve  me  in  This  my  Laft  hour. 
That  fb  Thy  Strength  may  be  made  Perfe£l:  in  my 
VVeaknefs.  Grant  that  this  Holy  Commemoration 
of  Thy  Precious  Death  may  be  an\Effe£tual  Means 
of  Preferving  my  Body  and  Soul  unto  Everlafting 
Life  ^  That  lb  from  Converfing  with  Thee  in  Thele 
Outward  Elements  of  Bread  and  Wine  upon  Earth, 
I  m.ay  be  fitly  Prepared  to  Converfe  with  Thee  in 
Heaven,  Thro'  Jeffcs  Chrlfi  our  Lord.  Amsn. 

A  Trayer  for  Spiritual  Strefigth  in  The 
Refifiance  of  Tempation. 

OGod  who  art  pleas'd  to  Exercile  Mankind 
with  niany  Difficulties  and  Temptations,  for 
the  Approvement  of  their  Faith,  their  Integrity, 

their 


The  Art  of  Dyir^  i^feU.  25 

their  Patience,  and  their  Courage,  Permit  me  not 
to  be  Tempted  above  what  I  am  able,  but  with  the 
Temptation  alfo  make  a  way  to  efcape,  That  I 
may  be  able  to  bear  it.  1  Acknowledge,  O  Hea- 
venly Father  my  own  Weaknefs,  and  hilufficiency 
to  Relift  the  Power  of  my  Spiritual  Enemies  do 
Thou  Enable  me  by  the  Communications  of  thy 
Grace  and  Spirit  to  Overcome  thofe  Temptations, 
with  which  the  Great  Enemy  of  Souls  may  Try 
my  Firmnels  to  Thee  ^  That  Id  being  Faithful  unto 
Death,  I  may  at  laft  Obtain  a  Crown  of  Life.  O  Lord 
Moft  Holy,  O  God  moft  Mighty,  O  Holy  and 
moft  Merciful  Saviour,  Suffer  me  not,  at  my  laft 
hour,  for  any  Pains  of  Death  to  Fall  from  Thee- 
Let  the  Soundnefi  of  my  Faith,  The  Confideration 
of  thy  Mercy,  and  an  Invincible  Love  of  Thee,. 
Prevail  over  all  Temptations  to  hifideiity,  Delpair, 
or  Hatred  and  Difaffe^ion  to  Thee.  That  1  may 
not  give  way,  thro'  Inadvertency,  Weaknels,  or 
Wearinefi,  to  any  Allurement  of  the  World,  the 
Fleih,  or  the  Devil,  to  my  own  Watchfullnefs  let 
me  add  my  Supplications  to  Thee,  O  BlefTed  Jefus  i 
Thatthou  wouldftbePleas'dto  Lead  me  thro'  all 
Dangers,  and  Support  me  in  all  Temptations  for 
Thy  Mercies  lake.  Amen. 


The  Art  of  Trying  well. 


A  Trajer  for  a  T>ue  Tre^aration  againfl 
Sudden  Death. 

OGod  who  haft  AfTured  me  in  Thy  holy 
Word,  that  in  the  midft  of  Life  I  am  in 
Death,  Proteft  and  Defend  me  by  thy  Good  Provi- 
dence from  all  the  Cafualties  and  Dangers  to  which 
1  may  be  expos'd  in  This  Mortal  life.    O  let  not 
the  Number  and  Heinoufiiels  of  my  Sins  Provoke 
Thee  to  Execute  thy  Judgments  upon  me  in  (6 
Surprizing  a  Manner,  as  to  Unqualify  me  for  Thy 
Service-,  but  Give  me  O  moft  Merciful  Father 
Give  me  Time  and  Grace  to  make  my  Peace  with 
lliee,  and  Reconcile  myfelf  to  Thy  Favour^  that 
lb  I  may  go  down  to  the  Grave,  in  a  Joyful  Aftii- 
rance  of  a  BlelTed  Immortality.    And  Becaule  I 
know  neither  the  Day,  nor  the  Hour  when  the 
Son  of  Man  cometh.  Jet  a  Senfe  of  the  Great  Dan- 
ger there  is,  in  being  Unprovided  for  a  Future 
State,  Engage  me  in  a  Conftant  Remembrance  of 
my  Departure  hence  \  that  lb  when  I  come  to  Dye, 
i  may  have  Nothing  to  do  but  to  Recommend  my 
Soul  into  Thy  Hands,  as  into  the  Hands  of  a  Faith- 
ful Creator,  and  moft  Merciful  Saviour.    All  This 
Ihumbly  Deiire  of  Thee,  for  the  Merits  and  Me- 
diatioii  of  JefH'S  Chrifi  our  Saviour.  Jmen. 

A  Traycr 


The  Art  of  7)jmg  well.        a  5  5 


A  Trajer  That  we  may  Dje  in  Teace^  and 
in  the  Favour  of  God. 

OGod  who  haft  Commanded  me  to  keep  Inno- 
cency.  That  fo  at  laft  1  may  enjoy  Peace  5 
That  the  Senfe  of  my  Guilt,  and  the  Con  visions 
of  my  Own  Confcience  may  not  Rife  up  in  Judg- 
ment againft  me  in  the  hour  of  Death ;  Let  my 
Devotion,  and  Repentance  Purify  it  from  all  thole 
Offences,  which  may  Diipleafe  Thee,  or  create 
any  Uneafinefs  to  my  felf ,  That  fb  I  may  not  Dye 
under  the  Fearful  Apprehenfions  of  Eternal  Pu- 
nifhment,  but  in  an  Enlivening  Hope  of  that  BleC- 
ftdneis,  which  Thou  haft  Prepared  for  them  that 
Love  Thee.  And  that  Neither  the  Fears,  nor 
Pains  of  Death  may  any  ways  Prevent  me  from 
Looking  up  to  Thee,  and  Continuing  in  a  Steady 
Obedience  unto  Thee,  ev'n  unto  the  End  ^  Grant 
that  a  Firm  Belief  of  Thy  Promiies,  and  a  Full 
AfTurance  of  thy  Favour  may  make  me  to  Over- 
look whatfbever  I  may  Suffer  Here,  becaule  I  fhall 
Enjoy  Thee  Hereafter.  Thefe  Devotions  I  Hum- 
bly Offer  up  in  His  name,  and  Conclude  in  His 
words,  v/ho  Dy'd  and  Rofe  again  for  me,  Saying, 
as  Fie  himfelf  has  Commanded  me ;  Our  Father^ 
whkh  art  In  Heaven  j  Hdlowed  he  thy  Name.  '  Thy 

Kingdom 


2^6       The  Art  of  T)ying  well. 

Kingdom  come^  Thy  mil  he  done  in  earthy  As  it  is 
4n  Heaven^  Give  us  this  day  our  daily  bread*  And 
forgive  us  our  trefjajfes  ^  As  we  forgive  them  that 
treffafs  againft  us.  And  lead  us  not  into  temptation  h 
But  deliver  us  from  evil:  For  thine  is  the  Kingdom^ 
And  the  Tower  and  the  Glory ,  For  ever  and  ever* 
Amen. 


FINIS. 


THE 


257 


THE 


CONTENTS. 


B  O  O  K  L 

C  H  A  P.  I. 

HE  Firft  Rule  Prifardtary  to  a  Happy  Death 
is'j  To  Live  a  Holy  and  a  Virtuous 
#      Life.  '  Pme  I 

C  H  A  P.  n. 

'fhe  Second  Rule  Fr^aratory  to  a  Hiffy  Death  is  ^  To 
Dye  to  the  World.  p.  4 

-  C  H  A  P.  m. 

Tl}e  T'hird  Rule  Preparatory  to  a  Hafpy  Death  is  To 
Pi'aftice  Carefully  the  Three  Theological  Graces 
of  Fait hy  Hope  and  Charity,  P.  11 

LI  CHAP, 


158    The  CONTENTS. 


CHAP.  IV. 

The  Fjurth  Rule  Preparatory  to  a  Hapfy  Death  is  ^  To 
Obferve,  in  a  Particular  Manner,  the  Thee  Evan- 
gelical Precepts.  •  P.  19 

C  H  A  P.  V. 

The  Fifth  Rule  Preparatory  to  a  Happy  Death  is  This  \ 
That  we  do  not  Look  upon  the  Riches  which  God 
has  given  us  as  Properly  our  Own,  but  to  be  uled 
only  to  thofe  good  Furpofes  for  which  He  gave 

\  them.  P.  29 

CHAP.  VI. 

The  Sixth  Rule  Preparatory  to  a  Happy  Death  is  j  To 
ObferveConftantly  the  Three  Moral  Virtues*,  viz.. 
Piety  towards  God,  Juftice  towards  our  Neigh- 
bour, and  TfW2pfrm-^  in  Ourfelves.  P»  35 

CHAP.  VII. 

The  Seventh  Rule  Preparatory  to  a  Happy  Death  is  ;  To 
Maintain  a  Conflant  Intercourle  with  God  by 
Prayer.  P.  41 

CHAP.  vm. 

The  Eighth  Rule  Preparatory  to  a  Happy  Death  is  ^  To 
Exeicife  the  Duty  of  Fafting.  P.  53 


CHAP. 


The  CONTENTS.  ^59 

C  H  A  P.  IX. 

The  ISfinth  Rule  Prefaratory  to  a  Happy  Death  is  :  To 
be  Charicable  to  Otliers  in  the  Diftributicn  of  our 
Alms.  ^'59 

CHAP.  X. 

ihe  Tenth  Rule  Preparatory  to  a  Happy  Death  is ;  To 
Watch  Conftaiitly  over  our  fenfes,  and  to  keep 
them  under  a  Du$  Regulation.  P.  71 

CHAP.  XI. 

The  Eleventh  Rule  Preparatory  to  a  Happy  Death  is  ; 
To  Confirra  a  Sincere  a  id  Uiiiverial  Repentance 
by  Reformation  and  Amendment.  P.  89 

C  H  A  P.  XII. 

The  Twelfth  Ride  Preparatory  to  a  Happy  Death  is  ;  To 
be  Admitted  by  Baptifin  into  the  Chriftian 
Church.  p.  99 

CHAP.  XIIL 

The  Thirteenth  Rule  Preparatory  to  a  Happy  Death  is  \ 
To  take  upon  ourlelves  the  Baptilmal  Vow,  made 
in  our  Names  by  Confirmation.       -        P.  1 07 

•  CHAP.  XIV. 

The  Lafi  Rule  Preparatory  to  a  Happy  Death  is  ^  To  Re- 
Receive  frequently  the  Holy  Communion.  P.  1 1 2 

LI  2  BOOK 


a6o    Xfte  CONTENTS. 

BOOK  II. 

CHAP.  I. 

H  E  Firfi  Rule  Trefaratory  to  a  Ha^py  Death^ 
upon  the  Approach  of  i>,  is  *,  To  Confider 
the  Nearnefi,  and  Conlequences  of  it. 

?.  119 

CHAP.  II. 

^he  Second  Rule  Preparatory  to  a  Happy  Death ^  upon  the 
jlpproach  of  ity  is  *,  To  Confider  that  God  will  call 
Men  to  an  Account  for  all  their  Actions  in  the 
Day  of  Judgment.  P.  125 

CHAP.  III. 

The  Third  Rule  Preparatory  to  a  Happy  Deathy  upon  the 
approach  ef  it  ^  is To  Confider  the  Duration  of 
Hell-Torments.  P.  137 

B  H  A  P.  IV. 

The  Fourth  Rule  Preparatory  to  a  Happy  Death,  upon  the 
j^pproach  of  it  J  is  To  Confider  the  Glorious  and 
Happy  State  of  the  BlelTed  in  Heaven.      P.  143 


CHAP. 


The  CONTENTS,  agi 


G  H  A  P.  V. 

The  Fifth  Rule  Prefaratory  to  a  Hapfy  Deathj  upon  the 
jipf  roach  &f  ky  is  \  To  Settle,  and  Dilpofe  of  our 
Worldly  Affairs,  by  making  a  WilL         P#  1 52 

CHAP.  VL 

The  Sixth  Rule  ?refaratory  te  a  Hapfy  Death,  1^  the 
Approach  of  it,  is ;  To  Practice  the  Duty  of  Con- 
feffion.  P.  155 

CHAP.  Vll. 

The  Seventh  Rule  Preparatory  to  a  Happy  Death,  upon 
the  Approach  of  it^  is  j  To  Receive  the  BlelTed  Sa- 
crament. P.  1 52 

C  H  A  P.  VIII. 

The  Eighth  Rule  Preparatory  to  a  Happy  Death,  upon  the 
Approach  of  it,  is-,  To  Confider  the  Nature,  and : 
Prevalency  of  thole  Temptations,  which  we  are 
moft  Expoled  to,  in  our  Laft  Hours.        P.  171 

CHAP.  IX- 

The  Ninth  Rule  Preparatory  to  a  Happy  Death,  upon  the 
Approach  of  it,  is'.  To  have  Recourle  to  fiich  Re- 
medies for  the  Refiftance  of  Temptation,  as  God 
has  Prefcribed.  P.  174 


CHAP. 


The  CONTENTS. 

CHAP.  X. 

The  Tenth  Rule  Tref  oratory  to  a  Hoffy  DeAth^  upon  the 
jiffroach  of  it^  is  j  To  Confider  the  Uncertainty 
of  Human  Life.  P.  183 

CHAP.  XL 

^  TraBkd  Confider ation  of  the  Happy  Death  of  Good 
Men.  p.  187. 

C  i?  A  P.  XIL 

Lrf  VraBical  Canjideratlon  of  the  Unhappy  Death  Wick- 
ed Men.  P.  ip2 

CHAP.  XIIL 

The  Conchfon  of  the  Whole  or  the  Sum  and  Sub- 
ftance  of  the  Art  of  Dying  well,  Confider'd,  and 
Apply'd.  P.  2q8 

I. 

Form  ofTrayer^  Preparatory  toaHappy 
^eathj  to  be  ufcd  in  the  Time  of  Health. 

Page  an 

IL 

Form  ofTrayer^  Preparatory  to  a  Happy 
^eathyto  be>  ufed  in  the  Time  of  Stcknefs. 

P.  24.5. 


pAge  10.  Line  i^,  for  m  Reacijf.  p.  29. !.  1 1.  f.  is*  t.^are,  p. 
6  5 . 1.  3 ,  f  Exaltation,   Exultation*  p.  66. 1. 3 .  delfc/o."^.  104. 

4.  after  Feary  x.ff,  p.  1 16. 1. 1.  f.  we,  i^<r.  p.  i37.^ottom.  1. 

P/tfw,  r,^lace,  p.  i4o«  4.  f.  0/,  r^«.  p.  171.  1.  3.  delete. 
P«  172. 1.  4.  f.  tbisy  tytbat.  p.  177.  after  new  Teft  del^hicL 
P»  192.  Bottom  1.  de^tbut*  p.  202. 1.  Bottom,  after  next,f.  Tbs 
^^  That  as.  p.  2 12. !.  20.dele^i^.  p.222. 1. 5.  f.  Return,  v,Rsturns* 


I 


V